IF Library of Congress.*! 




|^H1!Z ED ST ATES OF AMERICA. Jl 



THE 



LARGER CATECHISM 



PREPARED BY 



WILLIAM NAST, D. D. 



REVISED EDITION, 



CINCINNATI : 

CURTS AND JENNINGS. 

NEW YORK: 

EATON AND MAINS. 






2820 



Entered, according to Act of Congress, in the year 1869, trf 
HITCHCOCK & WALDEN, 

In the Clerk's Office of the District Court of the United States fen 
the Southern District of Ohio. 



Revised 1892. 




CONTENTS. 



PAGE. 

INTRODUCTION, 5 

INTRODUCTORY LESSONS,* . . 

Questions 1-30. 

CHAPTER I. 

Of the Teiunk God and his Attributes, . 18 
Questions 31-51. 

CHAPTER II. 
Of the Creation, Preservation, and Divine 
Government of the World, ... 28 

Questions 52-eB. 

CHAPTER III. 

Of Angels and of Man, their Original State 
and their fall, . . . . . .36 

Questions 64-90. 

CHAPTER IV. 
Of the Divine Law, 4J 

Questions 91 -164 



4 CONTENTS. 

CHAPTER V. 

PAG* 

Op our Lord and Savior Jesus Christ, . 71 

Questions 165-209. 

CHAPTER VI. 

Op the Holy Ghost, 91 

Questions 210-220. 

CHAPTER VII. 

Op the Church and #er Benefits, . . 96 

Questions 221-272. 

CHAPTER VIII. 

Op Salvation : its Extent, Fruits, and Con- 
ditions, 117 

Questions 273-339. 

CHAPTER IX. 

Op Death and the Resurrection, Final ojdo- 
ment, and the eternal wobld, . . 135 
Questions 340-363. 



INTRODUCTION. 



A Catechism should have three prominent char- 
acteristics. In the first place, we have a right to 
expect that it shall contain a faithful representa- 
tion of the doctrinal consciousness and experi- 
mental truths held by the denomination in whose 
name it is published. 

Secondly, a Catechism should contain the doc- 
trines held by the Church, not partially or loosely 
joined together, but arranged in a clear and con- 
cise manner, embracing, as an organic whole, all 
that is essential to the Christian faith. The various 
doctrines of the Bible have a most intimate and 
inseparable connection, one with another, and this 
inter-dependence ought to be made plain to the 
catechumen by deducing each chapter from the 
one preceding, and applying the same principle to 
the consecutive questions. What doctrines may 
be omitted in a Catechism is a matter in no wise 
optional. A proper Catechism will convey the un- 
mistakable impression of being complete, of con- 
taining all that is essential to the Christian faith, 



O INTRODUCTION. 

so as to form the living germ, the foundation and 
test of all subsequent Biblical instruction. 

Thirdly, a Catechism has for its primary object, 
as its name implies, the religious instruction of the 
young that are intrusted to the care of the Church, 
and should, therefore, be one of the chief means 
of training them for an active part in the life of 
the Church. The lessons of the Catechism should 
be easy enough to be committed to memory, and 
impressive enough to be retained through life. To 
accomplish this, in connection with the two other 
requirements, is a most difficult problem to be 
solved. The great catechist, Dr. Martin Luther, 
seems to have felt this, and added, on this account, 
to his smaller Catechism a larger one. We have 
adopted the same plan for the same purpose. 

Our "Larger Catechism" is meant to be not 
only a text-book for older pupils, who are able to 
commit all the Scripture proofs, but it is designed 
to aid those who instruct in the "Smaller Cate- 
chism," in explaining the latter according to the 
capacity of the pupils. We would, therefore, most 
earnestly entreat pastors and Sunday School teach- 
ers not to be satisfied with lessons mechanically 
committed to memory, but to illustrate, enlarge 
upon the answers and accompanying Scripture 
proofs, to show the connection between a question 
and its preceding one, in the manner suggested by 
the explanatory remarks of the "Larger Cate- 
chism." 



INTRODUCTION. 7 

A Catechism having the above-named character- 
istics, giving our youth a clear conception of all 
the doctrines essential to the Christian faith, set 
forth in their organic union, and according to the 
sense in which they are held and professed by the 
Methodist Episcopal Church, has long been desired 
by our German ministry and membership; the 
more so as in our German sister Churches a thor- 
ough instruction in the doctrines as taught by 
them is so carefully and universally insisted upon, 
that their grown-up members still look upon the 
Catechism of their youth as their doctrinal guide, 
and one which may appropriately be used in their 
family worship. The attempt to satisfy such a 
want in the German societies of our Church re- 
ceived an official sanction from our last General 
Conference. May the undersigned, notwithstand- 
ing the great imperfection of his labor, have suc- 
ceeded in contributing something toward the pro- 
duction of a Catechism that shall give to our 
Methodist youth what they need in our day ! 

It is self-evident that a Methodist Catechism, 
to answer its purpose, must differ in form and 
matter — especially with regard to the relative posi- 
tion of the sacraments — from the Catechisms of 
our German sister Churches as widely as the 
Methodist Church itself differs from these older 
Churches, in origin, life, and economy. Neverthe- 
less, the various denominations of Protestantism 
hold most of their doctrines in common, and the 



o INTRODUCTION. 

writer of this Catechism has made it his aim to 
follow as closely as practicable the venerable 
standard Catechisms of the Reformation and their 
modern reproductions. Among the latter "the 
Christian Catechism of Dr. Philip Schaff" takes 
the first rank. To this work, so well adapted to 
the present wants of our older sister Churches, we 
are indebted more than to any other source in our 
attempt, in a similar manner, to supply the present 
wants of our own Church. In a number of in- 
stances, where nothing could be served by altera- 
tion, we have not hesitated to adopt the author's 
own language. 

May the blessing of Him who has earnestly en- 
joined upon his servants the care of his lambs, 
graciously rest upon this effort to promote the 
Christian nurture of our rising generation ! 

WILLIAM NAST 
Cincinnati, July 16, 1869. 



LARGER CATECHISM. 



INTRODUCTORY LESSONS. 

1* What should be your thief concern in this 
life ? 

To save my soul. 

Matt, xvi, 26. What id a man profited, if he 
shall gain the whole world, and lose his own soul? 
or what shall a man give in exchange for his soul? 

2, In what does the salvation of your soul con- 
sist? 

In the remission of my sins through 
Jesus Christ, and being born again, to the 
end that I might be in union with God in 
time and in eternity. 

3. WJiere are you taught the way of salvation? 

In the Bible. 

2 Tim. hi, 15. From a child thou hast known 
the Holy Scriptures, which are able to make thee 
wise unto salvation through faith which is in 
Christ Jesus. 

[The earnest desire for salvation or reunion with 
God, and the being made acquainted with the way 

•9 



10 LARGER CATECHISM. 

to attain it, we call religion. This word is of Latin 
origin, and means a binding back y namely, to God. 
It implies three things: first, an original union of 
man with God ; second, a subsequent separation from 
God by sin ; and third, a reunion or reconciliation 
with God. It is proper here to remark that there 
can be but one true system of religion, namely, the 
divine revelation contained in the sacred writings of 
the Old and New Testaments, because all other sys- 
tems of religion, properly called false, are unable to 
restore the lost union with God, though each of them 
has this for its aim. It should also be observed that 
the Jewish religion before Christ, though true in 
distinction from the false systems referred to, was 
yet imperfect, inasmuch as divine revelation found 
its completion only in the manifestation of God in 
the flesh, and the subsequent work of redemption.] 

4. By whom was the Bible written? 

By holy men of God moved by the Holy 
Ghost. 2 Peter i, 21. 

[As regards the writings of the Old Testament, 
Christ testifies to their inspiration by quoting them 
as the Word of God ; and the inspiration of the New 
Testament rests upon the promise of Christ to his 
disciples that he would send them the Holy Spirit, 
who should lead them into all truth, which prom- 
ise he also fulfilled after his resurrection.] 

5. Mow, then, have you to regard the Bible? 

Not as a human book, but as the holy 
revealed Word of God, which contains the 
only infallible and sufficient rule of our 
faith and practice. 



LARGER CATECHISM. 11 

1 Thess. ii, 13. When ye received the Word of God 
which ye heard of us, ye received it not as the word 
of men but as the Word of God. 

2. Tim. in, 16, 17. All Scripture is given by in- 
spiration of God, and is profitable for doctrine, for 
reproof, for correction, for instruction in righteous- 
ness : that the man of God may be perfect, thoroughly 
furnished unto all good works. 

[God, in his gracious providence, has seen fit to 
raise up divers holy men, who, either as personal re- 
cipients of divine revelation, or as eye and ear wit- 
nesses of divine manifestations, have written down 
the things of which they have had an inward or 
outward evidence. These writings, preserved by 
the same divine providence through many centuries 
have come down to us as authentic records of actual 
divine revelation. Taken together they constitute 
what is called the Bible or the Scriptures, and on 
account of the divine character of their contents, 
the Holy Scriptures, or the Word of God. A book 
which claims to present us with a true account of 
divine acts, and the will of God as revealed in those 
acts, the contents of which are therefore holy, must 
also have a holy and divine origin. It can only 
proceed from holy men taught by God ; in other 
words, the Scriptures were given to us by inspira- 
tion. Whatever is inspired is not derived from hu- 
man reflection, nor discovered by human ingenuity. 
While the more advanced pupil should not be left 
without a fuller proof of the divine origin of the 
Bible, it ought to be impressed upon his mind that 
the arguments on this point are not mathematical 
ones, compelling us to believe the divine inspiration 
of the Scriptures as we are compelled to believe that 



12 LARGER CATECHISM. 

twice two is four. While the external evidences, 
such as are based upon miracles and prophecy, be- 
come in the fullest sense satisfactory to him who, 
according to John vii, 17, will do the will of God, 
yet the strongest evidences are internal, being fur- 
nished by the effects which the Gospel always pro- 
duces upon those who believe, and which necessarily 
presuppose a divine origin. Children themselves 
may experience this divine power in their hearts, 
and the testimony of thousands who have experi- 
enced it in life and death, should be held up to them. 
Let the teacher tell a child to read the Bible with 
prayer, and it will impress itself upon the heart as 
the truth of God; let children be exhorted to do 
what their conscience tells them, and they will find 
the dictates of their conscience approved by God's 
Holy Word. The attention should be further di- 
rected to that wonderful harmony existing between 
the different sacred writers, which can only be ac- 
counted for by their having written under the influ- 
ence of one and the same Holy Spirit. The various 
books of the Bible were written by some forty differ- 
ent authors, in various parts of the world, and at 
different times within the space of 1,600 years, (the 
five books of Moses being written 1,500 years before 
Christ, and the book of Kevelation 100 years after 
Christ.) These sacred authors were taken from 
positions in life as various as that of fisherman, 
shepherd, lawgiver, or king. Yet, notwithstanding 
these great differences in the time and place of com- 
position, or the great variety in style and matter, 
the Bible teaches, from beginning to end, the same 
doctrinal truths, the same moral precepts, and the 
same way of salvation. This beautiful harmony is 
in itself a sufficient evidence of a divine origin. An 
additional argument, by no means beyond the com- 



LARGER CATECHISM. 18 

prehension of children, is that while all the pro- 
ducts of human ingenuity are constantly being 
surpassed by later improvements, no one knows to 
this day more of divine things than the prophets 
and apostles. Indeed, the greatest thinkers of every 
successive age have been astonished to find their 
thoughts already contained in the Bible. So Goethe 
writes: "The greater the advances of civilization, 
century by century, the more evident will it become 
to the truly wise, that tho Bible must be regarded as 
the foundation of wisdom and the universal teacher 
of mankind."] 

6. Who enables us to understand the Bible aright 

The same Holy Spirit by whom it was 
inspired. 

John xvi, 13. Howbeit, when he, the Spirit of 
truth, is come, he will guide you into all truth. 

1 Cor. ii, 14. But the natural man receiveth not 
the things of the Spirit of God; for they are foolish- 
ness unto him : neither can be know them, because 
they are spiritually discerned. 

7. Mow is the Bible divided? 

Into the Old Testament and the New 
Testament. 

8. What does the word Testament meant 

A covenant of God with man. 

[The original meaning of the word testament is a 
"last will," properly attested by witnesses, and 
going into effect upon the death of the maker, 
(Heb. ix, 16, 17;) but it is used in the Holy Script- 



14 LARGER CATECHISM. 

ures also to denote a covenant made between two 
persons, (Gen. xv, 18; Luke i, 72; Gal. iii, 15.) 
God's gracious will concerning us is at the same 
time a covenant with the promise of certain results 
upon the fulfillment of certain conditions.] 

9, How many books does the Old Testament con- 
tain ? 

Thirty-nine. 

10, Sow are they divided? 

Into historical, didactical, and prophet- 
ical books. 

11, Which are tlie historical books ? 

The five books of Moses, (Genesis, Exo- 
dus, Leviticus, Numbers, and Deuteron- 
omy,) the Book of Joshua, the Book 
of Judges, the Book of Euth, the First 
and Second Books of Samuel, the First and 
Second Books of Kings, the First and Sec- 
ond Books of Chronicles, the Book of Ezra, 
the Book of Nehemiah, and the Book of 
Esther. 

12, Which are the didactical books? 

The Book of Job, the Book of Psalms, 
the Book of Proverbs, Ecclesiastes or the 
Preacher, and the Song of Solomon. 

13, Which are the prophetical books? 

Isaiah, Jeremiah, Lamentations, Ezek- 



LARGER CATECHISM. 15 

iel, Daniel, Hosea, Joel, Amos, Obadiah, 
Jonah, Micah, Nahum, Habakkuk, Zeph- 
aniah, Haggai, Zechariah, and Malachi. 

14. How many books does the New Testament 
contain? 

Twenty -seven. 

15. Sow are these divided? 

Into historical books, doctrinal books, 
and one book of prophecy. 

16. Which are the historical boohs? 

The four Gospels and the Acts of the 

Apostles. 

1 7. Who are the authors of the Gospels ? 

Matthew, Mark, Luke, and John. 

18. What does the word Gospel mean? 

Glad tidings. 

19. Of what do tlte Gospels treat? 

Of the life and work, suffering and 
death, resurrection and ascension of our 
Lord and Savior Jesus Christ. 

20. WJio is the author of the (t Acts of the Apos- 
tles?" 

Luke, the Evangelist. 

21. Of what does the booh of the Acts treat? 

Of the foundation and early extension 
of the Christian Church by the Apostles. 



16 LARGER CATECHISM. 

22, Which are the doctrinal boohs ? 

The Epistle of Paul to the Eomans, the 
First and Second Epistles of Paul to the 
Corinthians, the Epistle of Paul to the 
Galatians, the Epistle of Paul to the Ephe- 
sians, the Epistle of Paul to the Philip- 
pians, the Epistle of Paul to the Colos- 
sians, the First and Second Epistles of Paul 
to the Thessalonians, the First and Second 
Epistles of Paul to Timothy, the Epistle of 
Paul to Titus, the Epistle of Paul to Phil- 
emon, the First and Second Epistles of 
Peter, the First, Second, and Third Epis- 
tles of John, the Epistle of James, the Epis- 
tle of Jude, and an Epistle to the Hebrews. 

23, Of what do the doctrinal boohs of the New 
Testament treat? 

Of the Christian faith and life. 

24, Which is the booh of prophecy? 

The Eevelation of St. John. 

25, Of wJiat does this booh treat ? 

Of the conflicts and triumphs of the 
Christian Church till the glorious advent 
of Jesus Christ. 

26, In what language was the Bible originally 
written? 

The Old Testament was written in He- 



LARGER CATECHISM. 17 

brew, and the New Testament in Greek, 
but both are now translated into almost 
all the languages of the world. 

27. Of whom do both Testaments testify? 

Of Jesus Christ. 

John v, 39. Search the Scriptures; for in them ye 
think ye have eternal life, and they are they which 
testify of me. 

John v, 46. For had ye believed Moses, ye had be- 
lieved me ; for he wrote of me. 

Acts x, 43. To him give all the prophets witness. 

28. What is the relation between the Old and the 
Neic Testament? 

The Old Testament is the preparation 
for the New, and the New Testament is 
the fulfillment of the Old. 

Luke xxiv, 44. All things must be fulfilled which 
were written in the law of Moses, and in the proph- 
ets, and in the Psalms, concerning me. 

Matt, v, 17. Think not that I am come to destroy 
the law or the prophets : I am not come to destroy, 
but to fulfill. 

29. Where do you find the doctrines of the Bible 
systematically arranged? 

In the Catechism. 

30. Ho iv many chapters are contained in your 
Catechism ? 

Nine. 



18 LARGER CATECHISM. 



CHAPTER I. 

OF THE TRIUNE GOD AND HIS ATTRI- 
BUTES. 

31. Who is God '/ 

God is the maker of all things, and the 

giver of all that is good, the supreme and 

eternal Spirit. 

[There are three words by which the Bible desig- 
nates the Divine Being, namely: God is spirit, 
(John iv, 24 ;) God is light, (1 John i, 5 ;) and God is 
love, (1 John iv, 8.) All the perfections of the Deity 
are embraced in these three words. Let it be im- 
pressed upon the mind that God as spirit is a per- 
sonal, that is, self-conscious Being. As such he 
reveals himself in the words : " I am the Lord thy 
God."] 

32. How do we know the existence of God ? 

First of all from his infallihle Word, 1 
but also from the works of creation, 2 and 
from our own consciences. 1 

1 Heb. i, 1, 2. God who at sundry times and in di- 
vers manners spake in time past unto the fathers 
by the prophets, hath in these last days spoken unto 
us by his Son. 

2 Psalm xix, 1. The heavens declare the glory of 
God, and the firmament showeth his handiwork. 

Rom. i, 20. For the invisible things of him from 
the creation of the world are clearly seen, being 



LARGER CATECHISM. 19 

understood by things that are made, even his eternal 
power and Godhead: so that they are without excuse. 
3 Rom. ii, 14, 15. For when the Gentiles, which 
have not the law, do by nature the things contained 
in the law, these, having not the law, are a law 
unto themselves: which show the work of the law 
written in their hearts, their conscience also bear- 
ing witness, and their thoughts meanwhile accus- 
ing or else excusing one another. 

[It is impossible for man to apprehend God without 
having received a revelation from him. God him- 
self must tell man that he is, and what he is. There 
must be a divine approach to man, such as is ex- 
pressed in the words already quoted : " I am the Lord 
thy God."] 

33. Is there more than one God? 

No ; there is but one, the only true and 
living God. 

Deut. vi, 4. Hear, Israel, the Lord our God is 
one Lord. 

Isaiah xlv, 5. I am the Lord, and there is none 
else, there is no God beside me. 

1 Coe. vin, 4. There is none other God but one. 

34. Wliat is embraced within this divine unity ? 

A threefold personality, that of the 
Father, the Son, and the Holy Ghost. 

Matt, xxviii, 19. Go ye therefore, and teach all 
nations, baptizing them in name of the Father, and 
of the Son, and of the Holy Ghost. 



20 LARGER CATECHISM. 

John xv, 26. But when the Comforter is come, 
whom I will send unto you from the Father, even 
the Spirit of truth, which proceedeth from the 
Father, he shall testify of me. 

[The doctrine of the Trinity does not rest solely on 
these passages, but is involved in every passage of 
Scripture in which Christ or the Holy Ghost are 
called God. The divinity of Christ and the Holy 
Ghost is not incompatible with the doctrine that 
there is but one God, for we can not adore the Father, 
Son, or Holy Ghost without adoring the whole God- 
head, personally conscious of His own triune nature. 
In the Old Testament we read nothing of a triune 
God, for the Word had not yet become flesh, and the 
Holy Ghost had not yet been poured out. And yet 
there were dim indications of the mystery of the 
Trinity even in the Old Testament ; as, for example, 
in the account of the creation, (Gen. i, 1-3,) where 
a distinction is made between the creating Word 
and the Spirit of God brooding over the waters ; also 
in the threefold benediction upon Israel, (Numbers 
vi, 24-26; c/. Apostle's benediction, 2 Cor. xiii, 14;) 
and in the thrice-repeated invocation of the Sera- 
phim, (Isaiah vi, 3.)] 

35* Can we comprehend the mystery of tlte 
Trinity ? 

No. 

[The very being of God is unfathomable. But the 
belief in the existence of God rests upon the most 
incontrovertible grounds, and equally positive must 
be the belief in the revealed fact of the threefold 
personality of the one Godhead. It is true that the 
Bible does not use the word person to distinguish 
Father, Son, and Holy Ghost, but as yet a word 



LARGER CATECHISM. 21 

better adapted to express the peculiar relations ex- 
isting in the divine unity, has not been found. A 
finite spirit can not consist of more than one person, 
but the fullness of the infinite Spirit, as he has re- 
vealed himself unto us, can not be conceived of by 
the human mind as being comprehended within one 
personality, though in distinguishing Father, Son, 
and Holy Ghost as persons we are not to consider 
them as isolated from each other; for, as above 
explained, each person of the Trinity is conscious 
of identity with the whole divine being, be it as 
the infinite, invisible source of being, (the Father,) 
or as God revealing himself, (the Son.) or as coming 
into personal relations with man, (the Holy Ghost)]. 

36, Wliat are the attributes of God as an infi- 
nite being? 

God is eternal, omnipresent, omniscient, 
and almighty. 

37, Why is God said to be eternal? 

Because he was from the beginning, is 
now, and ever shall be. 

Psalm xc, 2. Before the mountains were brought 
forth, or even thou hadst formed the earth, and the 
world, even from everlasting to everlasting, thou 
art God. 

Rev. i, 8. I am Alpha and Omega, the beginning 
and the ending, saith the Lord, which is, and which 
was, and which is to come, the Almighty. 

38, What is meant by the omnipresence of God f 

God is unconfined bv space. 



22 LARGER CATECHISM. 

1 Kings viii, 27. Behold, the heaven ind heavei, 
of heavens can not contain thee. 

[We often speak of God as having been near to us at 
certain times, and in certain places, as if on other oc- 
casions he were far from us. We speak thus because 
we are not always equally conscious of his presence, 
and our thoughts are often far away from him. The 
cause lies in us, not in God. He is ever the same, 
and is present to all, to the wicked as well as to the 
righteous; to the wicked the presence of God is a 
source of fear and distress, but to the righteous it is 
the highest source of consolation. Thus, to speak 
after the manner of men, God is nearer to some peo- 
ple than to others, but it is because they are nearer 
to him.] 

39* WJiy is God called omniscient ? 

Because he knows all things, past, pres- 
ent, and future; even our inmost thoughts. 

Heb. iv, 13. Neither is there any creature that is 
not manifest in his sight: but all things are naked 
and opened unto the eyes of him with whom we 
have to do. 

Acts xv, 18. Known unto God are all his works, 
from the beginning of the world. 

Psalm cxxxix, 4. For there is not a word in my 
tongue, but, Lord, thou knowest it altogether. 

[The omniscience of God is inseparably connected 
with his omnipresence, for an omnipresent spirit can 
not but take cognizance of all things. Our knowl- 
edge is very limited, for, (1) many things transpire 
of which we know nothing, because we are not pres- 
ent; (2) many things which we have known are 



LARGER CATECHISM. 23 

forgotten, because our mind can not retain them ; 
and (3) many things are yet unknown to us be- 
cause they lie in the future, into which our mind 
can not penetrate. But for the divine omnipresence 
there can be neither past as requiring recollection, 
nor future as implying something not yet known, 
but God knows all things simultaneously. Man, 
on the bank of a stream, sees only that which, 
at a given moment, passes before him; but God 
dwells at such a height that he sees the whole 
stream at one glance. It is thus that he foresees the 
free acts of men before they come to pass, but to 
suppose that they occur because he has foreseen them, 
is at variance with the voice of conscience, which 
convicts us of personal responsibility by the sense of 
guilt which we feel upon doing that which is wrong.] 

40, Why is God called omnipotent or almighty? 

Because he can do whatsoever he will. 

Psalm xxxiii, 9. For he spake, and it was done; 
he commanded, and it stood fast. 

Psalm cxxxv, 6. Whatsoever the Lord pleased, 
that did he in heaven, and in earth, and in the seas, 
and all deep places. 

Mark x, 27. For with God all things are possible. 

[It is self-evident that God can not do that which 
is evil, for it is contrary to his will. The most won- 
derful proo r of divine omnipotence is the fact that, 
however man may oppose God, the purposes and 
results of evil must always, in the end, serve the 
divine purpose, while, notwithstanding the good to 
which evil is turned, the guilt of evil still rests upon 
him who willed and performed it. (Witness the 
•xamples of Judas Iscariot and Joseph's brethren.)] 



24 LARGER CATECHISM. 

41. What other perfections are ascribed to God in 
the Bible? 

Unchangeabieness, holiness, wisdom, 
justice, truth (faithfulness,) grace, mercy, 
and forbearance, (long-suffering.) 

42. Why is God said to be unchangeable? 

Because he remains ever the same. 

Exodus hi, 14. And God said unto Moses, I am 
that I am (Jehovah.) 

James i, 17. With whom is no variableness, neither 
shadow of turning. 

[Outside of God all is subject to change, to in- 
crease or decrease, approaching perfection or grad- 
ually losing it. If there were any possibility of 
further advancement or of deprivation in God he 
could not be the perfect Supreme Being. When we 
read in the Bible that God " repented," this does not 
imply a change in the nature of God, but in that of 
the subject calling for a use of this expression. In 
general it should be observed that the immutability 
of God is not to be understood as if he, the living 
God, were motionless and inactive, but it consists 
solely in this, that God's actions are never inconsist- 
ent with his holy being and will.] 

43. What is meant by God's holiness? 

He is altogether pure and can not be 
tempted by that which is evil. 

Psalm cxlv, 17. The Lord is righteous in all his 
ways and holy in all his works. 



LARGER CATECHISM. 25 

Bab. i, 13. Thou art of purer eyes than to behold 
evil, and canst not look on iniquity. 

Rev. xv, 4. Who shall not fear thee, Lord, and 
glorify thy name? for thou only art holy. 

44. Why is God called all-wise? 

Because be orders and directs all things 
for the best. 

Isaiah xxviii, 29. The Lord of hosts which is 
wonderful in counsel and excellent in working. 

Rom. xi, 33. the depth of the riches both of the 
wisdom and knowledge of God! how unsearchable 
are his judgments, and his ways past finding out ! 

45* Wliat is meant by God's justice? 

He rewards the righteous and punishes 
the wicked. 

Job xxxiv, 11. For the work of a man he shall 
render unto him, and cause every man to find ac* 
cording to his ways. 

Psalm lxxix, 14. Justice and judgment are the 
habitation of thy throne : mercy and truth shall go 
before thy face. 

Rom. ii, 6. Who will render unto every man ac- 
cording to his deeds. 

46. Wliy is God called faithful or true? 

He can not lie; his word and promise 
are sure. 

Num. xxxiii, 19. God is not a man that he should 
lie, neither the son of man that he should repent. 



26 LARGER CATECHISM. 

Hbb. vi, 18. By two immutable things in -which it 
was impossible for God to lie. 
Titus i, 2. God that can not lie. 

[The truthfulness of God applies more particularly 
to the promises of his Word, while his faithfulness re- 
fers to his constant and unchangeable love, in which 
he never grows weary, though we, his subjects, may 
be unfaithful. Let the teacher illustrate by refer- 
ence to God's care of Israel in the Old Testament, to 
his protection of the Christian Church from its 
foundation to the present day, and to his dealings 
with every individual believer.] 

41, Why is God called gracious? 

Because he pardons the sins of the 
guilty and bestows benefits upon the un- 
worthy. 

Rom. hi, 24. Being justified freely by his grace. 

48. Why is God called merciful ? 

Because he pities his creatures in their 
misery. 

Jee. xxxi, 20. My bowels are troubled for him; I 
will surely have mercy on him. 

49. Wliy is God called forbearing or long-suf- 
fering ? 

Because he waits for the repentance of 
the sinner, and defers the punishment of 
the guilty. 

2 Peter hi, 9. But is long-suffering to us-ward, 



LARGER CATECHISM. 27 

not willing that any should perish, but that all 
should come to repentance. 

SO. What is the ground of God's faithfulness, 
gra^e, mercy, and long -suffering, as also of his 
holiness and justice? 

His love. 

1 John iv, 8. He that loveth not, knoweth not 
God ; for God is love. 

[The love of God is not enumerated as a special 
divine attribute, because it is the foundation of all 
the moral attributes of God. It is not inconsistent 
with his justice, because in the very, exercise of jus- 
tice he reveals a righteous and holy love. The love 
of God has different appellations according to dif- 
ference in manifestation. As embracing all his 
creatures, including irrational animals, it is called 
beneficence ; as granting us unmerited benefits, and 
especially the forgiveness of our sins, grace; as 
showing pity upon his suffering creatures, mercy; 
in reference to the sinner meriting punishment, 
forbearance or long-suffering ; and finally, as con- 
cerning the final salvation of his saints on earth, it 
is called faithfulness,"] 

51* Wherein has God given us the strongest and 
clearest proof of his love ? 

In the gift of his Son for our redemp- 
tion. 

1 John iv, 9. In this was manifested the love of 
God toward us, because that God sent his only be- 
gotten Son into the world that we might live through 
him. 



28 LARGER CATECHISM. 



CHAPTER II. 

OF THE CREATION, PRESERVATION, AND 

DIVINE GOVERNMENT OF THE 

WORLD. 

52. Who created the world? 

The triune God. 

[The work of the creation is chiefly ascribed to 
the Father, as the work of redemption to the Son, 
and that of sanctification to the Holy Spirit. Never- 
theless, the Holy Trinity conjointly is to be conceived 
as taking part in every divine operation. With ref 
erence to the creation the Bible expressly teaches 
us that God the Father created the world through 
his Son. (John i, 3; Col. i, 16; Heb. i, 3.)] 

53. Wlxat does the world as created by God em- 
brace ? 

The heavens and the earth, and all that 
in them is, things visible and invisible, 
men and angels. 

54. Out of what did God create the world ? 

Out of nothing. 

Heb. xi, 3. Through faith we understand that the 
worlds were framed by the Word of God, so that 
things which are seen, were not made of things that 
do appear. 

[To create is to bring forth something out of noth- 
ing, which only almighty power can effect. But in 



LARGER CATECHISM. 29 

order to make it the more plain that in the creation 
of the world God made use of no existing materials, 
it is said, "God created the world out of nothing." 
That which did not exist previously could only be 
called into existence by the power of the divine will, 
or the expression of that will, the "Word of God.] 
55. WJien was the world created ? 

In the beginning of time. 

Gen. i, 1. In the beginning God created the 
heaven and the earth. 

[The world was created with the beginning of 
time, in distinction from the Son, who was begotten 
of the Father from eternity.] 

56* Did God create the whole world at once? 

No, but by degrees, and within certain 
intervals of time, called in the Bible, 
days. 

Exdous xx, 2. For in six days the Lord made 
heaven and earth, the sea and all that in them is, 
and rested on the seventh day. 

[In that the creation of the world was effected by 
gradual development, instead of being brought forth 
by one simultaneous act, we see the wisdom and 
goodness of God ; his wisdom, inasmuch as the 
work of each preceding day was the preparation for 
that of the succeeding one ; and his goodness, inas- 
much as each order of creatures when called into 
existence, thus found what was necessary for its 
support. First of all came light, the source of all 
life and joy; next the dividing of the waters, that 
the dryland might appear; then the dry land, to 
bring; forth nourishment for the animal world. 



30 LARGER CATECHISM. 

That it would have been as easy for God to havt 
created the world as it passed from his hands, b> 
one act of his Word, as by six successive ones, is 
self-evident. The accuracy of the Mosaic account 
of creation has been verified in the most striking 
manner by Astronomy and the comparatively new 
science of Geology. The former confirms the exist- 
ence of light before the creation of the heavenly 
luminaries, and the most recent observations in Ge- 
ology harmonize perfectly with the order in which, 
according to Gen. i, the various forms of organic 
life were created. While, on the one hand, there 
are no sufficient reasons to assume that millions of 
years were essential for the formation of the earth, 
yet, on the other, it has been granted by orthodox 
expositors that the "days" mentioned in the Mosaic 
account of creation do not necessarily mean days of 
twenty-four hours' duration; for the word " day " is 
not unfrequently used in the Bible to denote a longer 
period of time; as, for instance, in Gen. ii, 4, where 
the six days are designated as one; also in Psalm 
xc, 4; 2 Peter iii, 8, and in other passages. It is 
moreover, not easy to see how the word could apply 
in a literal sense to the first three days of the crea- 
tion and to the seventh day. The terms "even- 
ing " and " morning " may indicate that a certaii 
darkness, accompanying the disappearing of one 
epoch, preceded the brightness of the succeeding 
one.] 

51. What is said of the work of creation as it 
tame from, the hand of the Creator ? 

It was very good. 

Gen. i, 31. And God saw every thing that he had 
made, and, behold, it was very good. 



LARGER CATECHISM. 31 

58. Does the world continue to exist by its own 
power ? 

No, as it was created by the will of God, 
so it is upheld by him. 

Acts xvii, 28. For in him we live, and move, and 
have our being. 

[Care should be taken to show that the relation of 
God to the world is not that of an architect to a 
building which, upon its completion, passes out of 
his hands. Did God not continue to care for the 
world, and constantly uphold it by his power, it 
would fall into ruins at once. The Bible is very 
explicit in referring all the phenomena of nature tc 
God, (Psalm civ, 28-30; Psalm cxlvii, 8, 16-18.) It 
teaches us that the lilies are clothed and the birds 
fed by him, that the Seasons depend upon him, etc. 
The preservation of the world may be therefore called 
a continuance of creative power, but with this dis- 
tinction, that instead of springing, as originally, 
from nothing, it is developed from existing germs 
and forces.] 

59. Sow does God uphold the world ? 

In the first place by providing his crea- 
tures with all that they need for the pres- 
ervation of their lives. 

Gen. viii, 22. While the earth remaineth, seedtime 
and harvest, and cold and heat, and Summer and 
Winter, and day and night, shall not cease. 

Psalm cxlv, 15, 16. The eyes of all wait upon 
thee, and thou givest them their meat in due season. 
3 



82 LARGER CATECHISM. 

Thou openest thine hand and satisfiest the desire of 
every living thing. 

[The providence of God finds its most general ex- 
pression in the established laws of nature, in accord- 
ance with which all his created forces must act, and 
which can not be disobeyed without his permission. 
Let it be understood, that it is in the fulfillment of 
these laws that God provides for all his creatures. Tc 
animals he has given instinct by which they are led 
to act in accordance with these laws and thus find 
their sustenance. Illustrations of the Divine provi- 
dence as exhibited in the workings of this animal in- 
stinct are exceedingly numerous. The artfully spun 
wet of the spider, by both structure and position, is 
wonderfully contrived for the capture of its prey ; 
the cell of the bee could not possibly be constructed 
in a more economical and capacious form ; the mi- 
gration of birds at the proper season, and in the 
right direction ; the Winter sleep of torpid animals ; 
the wonders of insect life, and the habits of animals 
ail about us may be further adduced to show God's 
care for animal life. But for man he has provided a 
different way. Not blindly by instinct, as the beasts 
of the field, is he to find the maintenance of his life, 
but it is made dependent upon the use of those 
superior powers with which God has endowed him. 
As all creatures are made subject to the laws of na- 
ture, so God has given man a mind capable of dis- 
covering, understanding, and applying those laws, 
and it is thus by acting in accordance with them 
that he finds the subsistence and comfort of his 
being. It is only by prayer and industry, as ex- 
pressed in the maxim, ora et labora, that we can 
hope to be benefited by the rich providence of God. 
This is the universal condition under which man- 



LARGER CATECHISM. 33 

kind is placed. (Gen. iii, 19 ; 2 Thess. iii, 10 ; Matt, 
vi, 11.)] 

60. In the preservation of the world is God con- 
strained by the laws of nature? 

No ; God, being the maker of these laws, 
can suspend them at his pleasure, and 
perform signs and wonders to serve his 
purposes. 

Psalm lxxvii, 14. Thou art the God that doest 
wonders: thou hast declared thy strength among the 
people. 

Dan. vi, 20, 27. For he is the living God and 
steadfast forever, . . . and he worketh signs 
and wonders in heaven and in earth. 

61. How else does God preserve the world which 
he has created? 

Ho so rules the world, that all things, 
even that which is evil, must work to- 
gether for good to them that love him and 
bring honor and glory to his name. 

Eph. i, 11. Who worketh all things after the coun- 
sel of his own will. 

Job xxxvii, 12. And it is turned round about by 
his counsels: that they may do whatsoever he com- 
mandeth them upon the face of the world in the 
earth. 

Gen. l, 30. As for you, ye thought evil against me, 
but God meant it unto good. [The words of Joseph 



34 LARGER CATECHISM. 

to hi* brethren who had sold him into slavery, in 
Egyp* where God had raised him up to be a mighty 
man, and the savior of his brethren. Similar exam- 
ples are: Pharaoh and the Israelites, Satan and Job, 
the treason of Judas and the death of our Savior.l 
Rom. vm, 28. And we know that all things work 
together for good to them that love God. 

62., Is there, then, any such thing as chance? 

No, nothing can occur in the world 
without the knowledge and permission of 
God. 

Lam. iii, 37. Who is he that saith, and it cometh 
to paes, when the Lord commandeth it not? 

Ma tt. x, 29, 30. Are not two sparrows sold for a 
fartb.ng? and one of them shall not fall to the 
ground without your Father. But the very hairs 
of your head are numbered. 

[The doctrine of God's providence does not for a 
moment admit of any possible chance as entering 
into the events of our lives. God's wise plans for 
the well-being of hio creatures would otherwise be 
seriously endangered by so-called accidents. (Ex- 
amples : the lightning which struck Luther's friend 
at hie aide; the child John Wesley in the burning 
house of his father, etc.) But while, on the one 
hand it is impossible to reconcile mere chance with 
the belief in Divine providence, it is by no means 
to be understood, on the other hand, that the events 
of ou: lives are so irrevocably appointed from eter- 
nity that God himself is not able to bring about a 
change, or that there is no room left for the free 



LARGER CATECHISM. 35 

agency of man. The Bible in its teachings eaves 
notning to chance, but places every thing under the 
government of God; yet in such a manner that the 
freedom of the human will is by no means neutral- 
ized. Especial stress should be laid upon the evi- 
dence that God not only controls the general destiny 
of mankind as a whole, but watches over and pro- 
tects us in the most minute circumstances of our 
lives. Human short-sightedness may distinguish 
between events as more or less important, but for God 
who sees through the book of our lives from begin- 
ning to end, there is no such distinction. The most 
important matters spring frequently from appar- 
ently most insignificant causes. Had, for instance, 
the merchants who carried Joseph into captivity in 
Egypt, come only a little later, Joseph in all proba- 
bility would have been brought back to his father 
by Reuben, and all would have been different with 
the family.] 

63, What application should you make cf the 
fact that God is the creator, preserver, and ruler 
of the world? 

This, that I, myself, owe my life and all 

that I enjoy to the special providence of a 

gracious, all-wise, and almighty God. 

[A lively faith in the first article of the Apostle's 
Creed, as Dr. Luther has beautifully shown in his 
Catechism, consists in a personal appropriation to 
ourselves of what God has done for the whole world. 
It should be the object of the teacher to awaken in 
the minds of those committed to his care, similar 
personal reflections. For instance, God is my crea- 
tor, because I should not have been brought into 
existence had it not been the particular will of God 



36 LARGER CATECHISM. 

that just such a person as I should live. To his 
goodness I further owe the power I have of seeing, 
hearing, understanding, and speaking; for had not 
he bestowed upon me these gifts, I might like many 
others be deprived of them. For these and all other 
benefits I ought devoutly to thank God, obey and 
serve him, remembering that each moment of my 
life is preserved by his power ; that I could not draw 
a breath, raise an arm, or speak a single word, 
should he for a moment withdraw his arm.] 



CHAPTER III. 

OF ANGELS AND OF MAN, THEIR ORIG- 
INAL STATE AND THEIR FALL. 

64. Which of the beings created by God are high- 
est in ranJc? 

Angels and man. 

65* What are angels ? 

Pure spirits, created with moral free- 
dom. 

[The angels, literally "messengers," are the first 
creatures of God in point of time, for we read that 
they were witnesses of the creation of the world and 
rejoiced therein, (Job xxxviii, 7.) They are likened 
to the wind, flaming fire, lightning, (Psalm civ, 4,) 
and appear to the human eye as clothed in ethereal 
bodies, (Matt, xxvii.i, 3.) Their number is great, 
(Gen. xxxii, 1, 2; Dan. vii, 10 ; Psalm lxviii, 17; 
Luke ii, 13; Matt, xxvi, 53.) That they vary in 



LARGER CATECHISM. 37 

rank among themselves is indicated in several pas- 
sages of Scripture, {Cherubim and Seraphim, Gen. 
iii, 24; Isaiah vi, 2-6. Archangels, 1 Thess. iv, 16; 
Jude, 9. Thrones and dominions, principalities and 
powers, Col. i, 16.) Some of the most exalted angels 
are mentioned by name, as Michael, (Dan. x, 13; 
Jude, 9,) and Gabriel, (Luke i, 19-36.)] 

66, For what purpose did God create th& w^gels ? 

To dwell in his holy presence, execute 
his commands, and minister unto men. 

Mxtt. xvii, 10. For I say unto you, *ftat in 
heaven their angels do always behold the face of 
my Father which is in heaven. 

Psalm cm, 20. Bless the Lord, ye his angel* that 
excel in strength, that do his commandments, heark- 
ening unto the voice of his Word. 

Heb. i, 14. Are they not all ministering spirits, 
sent forth to minister for them, who shall be heirs 
of salvation? 

[As God in the government of this world makes 
use of human instrumentality in carrying out his 
plans, so, in times past, he has chosen angels to be 
his messengers, (Luke i, 11-26; ii, 9; Matt, i, 18; 
Acts x,) either for the protection of those that fear 
God (Psalm xxxiv, 7; xci, 12) or to execute judg- 
ment upon his enemies, (2 Kings xix, 35; Acts xii, 
23.) As they took an active part under the old dis- 
pensation of the law and during the introduction of 
the new covenant, so shall they be sent forth again 
at the coming of Christ and the final judgment of 
the world, (Matt, xiii, 41-49; xxiv, 31; xxv, 31 ; 
2 Thess. i, 7.)] 



38 LARGER CATECHISM. 

67. Did all the angels remain holy? 

No, some fell from their first estate. 

2 Peter ii, 4. God spared not the angels that sig- 
ned, but cast them down to hell, and delivered them 
into chains and darkness, to be reserved "unto judg- 
ment. 

68. Who is the chief of fallen angels ? 

He is called in Hebrew, Satan, that is, 
adversary; and in Greek, devil, that is, 
accuser. 

Matt, xxv, 41. Depart from me, ye cursed, into 

everlasting fire, prepared for the Devil and his 
angels. 

69. Mas Satan any power over man ? 

He rules in the hearts of all evii-aoers, 
and seeks the ruin of the children of God. 

Eph. ii, 2. Wherein in time past ye walked ac- 
cording to the course of this world, according to the 
prince of the power of the air, the spirit that now 
worketh in the children of disobedience. 

1 Peter v, 8. Be sober, be vigilant ; because your 
adversary the devil, as a roaring lion, walketh 
about, seeking whom he may devour. 

70. What is man? 

A rational, immortal spirit, clothed in a 
material body. 

Gen. ii, 7. And the Lord God formed man of the 
dust of the ground and breathed into his nostrils 



LARGER CATECHISM. 39 

the breath of life, [that is, spirit,] and man became a 
living soul, [that is, not merely an animal soul, ani- 
mating the body, but a human soul, endowed whli 
spiritual life.] 

Eccl. xti, 7. Then shall the dust return to the 
earth as it was; and the spirit shall return unto 
God who gave it. 

Matt, x, 28. Fear not them which kill the body 
but are not able to kill the soul; but rather fear 
him which is able to destroy both soul and body in 
hell. 

[According to the Bible man's nature is three- 
fold, consisting of body, soul, and spirit. Com- 
monly, however, we make but a twofold division of 
man's nature, calling that which is spiritual within 
us simply soul, and that which is corporeal, body. 
The body of man, as the tabernacle of the soul, or 
that which the soul inhabits, and through which it 
acts, is wonderfully made, (Psalm exxxix, 14,) being 
far more glorious than the body of any irrational 
animal. Marks of this superiority are the hand, 
the eye, and the power of speech. The soul, in its 
widest sense, is that which animates the body, (in 
which sense the beast also has a soul.) In it lies 
the power of natural life, (1 Cor. xv, 45.) Through 
the body it receives impressions from the outward 
world and reacts upon it. By the faculty of receiv- 
ing spiritual and divine impressions, it stands 
related to the invisible and spiritual world, 
and thus becomes the link that joins the body to 
spirit, that is, the breath of life originally given to 
man by God. When the soul, or that immortal, 
spiritual power within us, is directed only toward 



40 LARGER CATECHISM. 

the things of this world, to that which appeals to the 
senses and is temporal, it is in that state, which, ac- 
cording to Scripture, constitutes the natural man. ' 
But when this same spiritual power aims at that 
which is heavenly, divine, and eternal, by having 
received divine life, it is spirit, ("spirit born of 
Spirit," John iii, 6,) and he whose soul is in this 
condition is called, by Scripture, spiritual, (1 Cor. 
ii, 14.) The activity of the soul is divided into 
three classes of faculties: (1) the intellectual, em- 
bracing conception, perception, reflection or reason, 
imagination, and memory; (2) the emotional, or the 
sensibilities, to which belongs also the moral sense, 
or conscience ; and (3) the volitional, or the power 
of willing and determining.] 

71. Why is man the most exalted of all creatures 
on earth ? 

Because God made him in his own image. 

Gen. i, 27. So God created man in his own image, 
in the image of God created he him. 

Gen. i, 26. And God said, let us make man in our 
image, after our likeness. 

[The transformation of man from the mere dust 
of the earth into an image of God may be illustrated 
in a faint degree by a reference to the analogous 
work of the sculptor. Just as the latter takes the 
lifeless block of marble, void of all expression, and 
imprints upon it a living idea, so God breathed into 
the lifeless form of man his own Spirit, to give 
through man a living expression of himself.] 

72. What constituted this image of God ? 

Aj\ unclouded perception of the truth, 



LARGER CATECHISM. 41 

and a perfect harmony with the will of 
God, by virtue of which man became lord 
over all the earth and was free from pain 
and death. 

13. What is the original state of man called? 

The state of innocence. 

[The purity in which man was created, and which 
he possessed during his state of innocence, did not 
exclude the possibility of sin. As he had the ca- 
pacity of becoming perfect in knowledge, which im- 
plied the duty of continual growth in knowledge, so 
he had also an innate tendency to perfect holiness, 
which, however, was to be obtained by virtue of his 
own free moral agency, not by an order of develop- 
ment similar to that of the natural bent of animals 
and the growth of plants. 

74. Wliat were the names of our first parents ? 

Adam and Eve. 

75. Did God create any other human beings? 

No, the}' are the original parents of all 
mankind. 

Acts xvii, 26. And hath made of one blood all 
nations of men, for to dwell on all the face of the 
earth. 

76. Wliere did our first parents dwell during 
their state of innocence? 

In Paradise, or the Garden of Eden. 
Gen. ii, 8. And the Lord God planted a garden 



42 LARGER CATECHISM. 

eastward in Eden ; and there he put the man whom 

he had formed. 

77. How did God test the obedience of our first 
parents? 

By forbidding them to eat of the tree of 
the knowledge of good and evil, which 
was planted in the garden of Eden beside 
the tree of life. 

Gen. ii, 16, 17. And the Lord God commanded the 
man, saying, Of every tree in the garden thou may- 
est freely eat: but of the tree of the knowledge of 
good and evil, thou shalt not eat of it: for in the 
day that thou eatest thereof, thou shalt surely die. 

78. WJiy was tho tree called a tree of the knowl- 
edge of good and evil ? 

Because by obedience man should know 
how good it is to obey God, and by disobe- 
dience, how evil it is to disobey him. 

79. Did our first parents remain steadfast under 
this test of their obedience? 

Alas, no; they ate of the forbidden fruit. 

80. How did they fall into disobedience? 

Satan, in the form of a serpent, de- 
ceived Eve, so that she ate of tne fruit, 
and gave to her husband, and he ate. 

Gkn. hi, 13. And the Lord God said unto the 
woman, What is this that thou hast done ? and the 



LARGER CATECHISM. 48 

woman said, The serpent beguiled me, and I did 

eat. 

(Compare 2 Cor. xi, 3, and Rev. xii, 9.) 

Gen. hi, 6. She took of the fruit thereof, and did 

eat ; and gave also unto her husband with her, and 

he did eat. 

1 Tim. ii, 14. And Adam was not deceived, but 

the woman being deceived, was in the transgression. 

81. JBy what means did Satan succeed in de- 
ceiving JEve? 

By leading her to doubt God's word. 

Gen. hi, 4, 5. And the serpent said unto the 
woman, Ye shall not surely die : for God doth know 
that in the day ye eat thereof, then your eyes shall 
be opened, and ye shall be as gods, knowing good 
and evil. 

82. What were the consequences of the fall f 

Expulsion from Paradise, and death. 

83. What is meant by death as the wages of sin ? 

The loss of both spiritual and natural 

life. 

[The words, " in the day that thou eatest thereof 
thou shalt surely die," (Gen. ii, 17 ) are not to be 
understood as containing merely a threat of phys- 
ical death, that is, a separation of the soul from the 
body, for our first parents lived many hundred years 
after they were driven out from Paradise j but they 
were uttered with a more particular reference to the 
separation of the soul from God, as the source of 



44 LARGER CATECHISM. 

life. The result of this separation is all evil, ter- 
minating for this world in physical death, for the 
next in the eternal separation from God. Our first 
parents severed their spiritual connection with God 
and began to die physically the moment they trans- 
gressed the commandment of God.] 

84. Did the effects of the fall cease with our first 
parents ? 

No, sin and death have been transmit- 
ted to all the descendants of Adam. 

Rom. v, 12. By one man sin entered into the 
world, and death by sin ; and so death passed upon 
all men, for that all have sinned. 

85. Why are all the descendants of Adam sin- 
ners? 

Because they all inherit a fallen nature. 

Gen. v, 3. And Adam begat a son in his own like- 
ness, after his image. 

Psalm li, 5. Behold, I was shapen in iniquity ; 
and in sin did my mother conceive me. 

Job xiv, 4. Who can bring a clean thing out of 
an unclean ? not one. 

John hi, 6. That which is born of the flesh is flesh. 

86. What is this inherited depravity of our na- 
ture called? 

Original sin. 

87. In what does it consist? 

In a natural inclination to all that is evil 
and a like incapacity for all that is good. 



LARGER CATECHISM. 45 

Rom. vii, 18, 19. For I know that in me, (that is, 
in my flesh,) dwelleth no good thing : for to will is 
Dresent with me ; but how to perform that which is 
good I find not. For the good that I would I do not; 
but the evil which I would not, that I do. 

[Although man is born in sin, and the inclination 
to evil predominates in his nature, yet he is by no 
means on that account compelled to sin. Notwith- 
standing his fallen condition, there is still so much 
of the Divine image left in his nature that his con 
science compels him " to consent to the law that it 
is good," and that by virtue of what he retains of 
moral freedom, he may accept of the saving grace 
of God offered to him.] 

88. Is any one lost because he has inherited a 
fallen nature ? 

No ; it is possible for all men to be saved 
through Jesus Christ. 

Rom. v, 18. Therefore, as by the offense of one 
judgment came upon all men to condemnation; even 
so by the righteousness of one the free gift came 
upon all men unto justification of life. 

[We have a right to presume that God would never 
have permitted the propagation of the human race 
if the descendants of Adam could not have escaped 
eternal misery in consequence of having inherited a 
corrupt nature. On the contrary, God has in mercy 
permitted mankind to multiply and replenish the 
earth, that they might inherit salvation through 
Jesus Christ.] 

89. What springs from original sin ? 

Actual sin. 



46 LARGER CATECHISM. 

[When by virtue of our self-determination we 
yield to the sinful tendencies of our nature, the 
inherited sinfulness becomes actual sin.] 

90. WJiat is sin ? 

Sin is the transgression of the law of Goq. 
1 John iii, 14. 



CHAPTER IV. 

OF THE DIVINE LAW. 

91. WJiere do you find the law of God ? 

In the ten commandments which God 
gave to the people of Israel on Mount 
Sinai. 

(Exodus xx, 1-18; Compare Deut. v, 1-22.) 

92. Sad the divine law not been written before 
in the heart of man ? 

Yes, but sin had almost blotted out the 
remembrance of the law, and the voice 
of conscience had become feeble. 

93. Sow are the ten commandments divided? 

Into two tables. 

Exodus xxxi, 18. And he gave unto Moses, when 
he had made an end of communing with him upon 
mount Sinai, two tables of testimony, tables of 
stone, written with the finger of God. 



LARGER CATECHISM. 47 

94, Of what does the first table treat? 

Of the duties we owe to God. 

95, Of iv h at does the second table treat? 

Of the duties we owe to our fellow-men. 

96, What are we to mark in each of the com- 
mandments ? 

That which it enjoins, and that which it 
forbids, 

97, By what words are the ten commandments 
introduced ? 

"I am the Lord thy God which have 

brought thee out of the land of Egypt, 

out of the house of bondage." 

[Literally these words read: "I, Jehovah, am thy 
God," etc., the meaning of Jehovah being, "I am 
that I am," that is, the unchangeable and faithful 
One. In their reverence, the later Jews never pro- 
nounced the name Jehovah, but used instead of it 
the word " Adonai," (Lord;) and for this reason it 
's usually thus translated.] 

98, Why does God thus speak to man? 

To remind us of his holy majesty and 
great mercy, and to induce us with grate- 
ful hearts to keep his commandments. 

[The divine claims rest upon what God has done 
for us. Before giving the people of Israel the law, 
God reminds them of their deliverance from the 
cruel bondage in Egypt, for which they owe him 
grateful service. For the Christian, however, the 



48 LARGER CATECHISM. 

opening words of the ten commandments have a 
deeper signification, bringing to remembrance our 
deliverance from the bondage of sin and death 
through Christ, of which the redemption from the 
Egyptian bondage was but a faint type.] 

99. What is the first commandment? 

" Thou shalt have no other gods before 
me." Exodus xx, 3; Deut. v, 7. 

100. What is enjoined in this commandment? 

That I should fear and love God su- 
premely, serving him alone, putting my 
whole trust in him. 

101* What is forbidden in this commandment? 

All manner of idolatry, be it gross or 
refined. 

102. What is gross idolatry? 

The superstitious worship of any thing 
which is not God. 

Gal. iv, 8. Howbeit then, when ye knew not God, 
ye did service unto them which by nature [that is, 
in reality] are no gods. 

Rom. i, 23. And changed the glory of the uncor- 
ruptible God into an image made like to corruptible 
man, and to birds, and fourfooted beasts, and creep- 
ing things. 

103. In what does refined idolatry consist? 

In loving the creature more than the 



LARGER CATECHISM. 49 

Creator, or in setting our affections on 
earthly treasures, pleasures, and honors. 

1 John ii, 15. Love not the world, neither the 
things that are in the world, [the lust of the flesh, 
the lust of the eyes, and the pride of life.] If any 
man love the world, the love of the Father is not in 
him. 

Phil, hi, IS, 19. The enemies of the cross of 
Christ: whose God is their belly. 

2 Tim. in, 4. Lovers of pleasures more than lovers 
of God. 

Eph. v, 5. For this ye know, that no whoremonger 
nor unclean person, nor covetous man, who is an 
idolater, hath any inheritance in the kingdom of 
Christ and of God. 

Matt, x, 37. He that loveth father and mother 
more than me is not worthy of me; and he that loveth 
son or daughter more than me is not worthy of me. 

[Among the refined forms of idolatry must be 
reckoned also the adoration of the Virgin Mary and 
other saints by the Roman Catholic Church. Such 
veneration is due to God alone.] 

104. What is the second commandment? 

" Thou shalt not make unto thee any 
graven image, or any likeness of any 
thing that is in heaven above, or that is in 
the earth beneath, or that is in the water 
under the earth : thou shalt not bow down 
thyself to them, nor serve them. For I 



50 LARGER CATECHISM. 

the Lord thy God am a jealous God, visit- 
ing the iniquity of the fathers upon the 
children unto the third and fourth genera- 
tion of them that hate me; and showing 
mercy unto thousands of them that love 
me and keep my commandments." Exo- 
dus xx, 4-6 ; Deut. v, 7-10. 

[The word likeness includes all forms of visible 
representations of the Deity. The words " in heaven 
above " have reference to the sun, moon, and stars; 
" in the earth beneath " to men and animals ; and 
" in the water/' to such animals as the crocodile — 
all of which were objects of divine worship with 
the Egyptians and other heathen nations.] 

105 » Wliat is enjoined in this commandment? 

That we are to worship God in spirit 
and in truth. 

John iv, 24. God is a spirit; and they that wor- 
ship Lim must worship him in spirit and in truth. 

106 What is forbidden in this commandment? 

Image-worship, and all such worship of 
God as is contrary to his Word. 

Ac r i> xvn, 29. Forasmuch then as we are the off- 
spring of God, we ought not to think that the God- 
head ie like unto gold, or silver, or stone, graven by 
art aL I mans device. 

PsauM xcvn, 7. Confounded be all they that serve 
graven images. 



LARGER CATECHISM. 51 

[The fir st commandment enjoins upon us the wor- 
ship of the only true and living God. The second, 
the manner of his worship ; namely, in spirit and 
truth, that is, according to the manner prescribed 
by God himself in his Word. Idolatry, which is 
forbidden in the first commandment, usually leads 
to image-worship, which is forbidden in the second. 
As there is a gross and refined idolatry, so there is a 
gross (pagan) and a refined (Eoman Catholic) 
image-worship. The second commandment ex- 
pressly prohibits the making of any image of God 
for the purpose of adoration. The representation of 
creatures for purposes of commemoration, instruction, 
and chaste ornament is not forbidden in the second 
commandment, nor elsewhere in the Holy Scriptures. 
But when these images are used for idolatrous or 
superstitious purposes, as the brazen serpent in the 
days of Hezekiah, this commandment is plainly vio- 
lated. Of such violation the Roman Catholic Church 
makes herself guilty by sanctioning the practice of 
paying religious reverence and homage to the images 
of saints and the Virgin Mary, to crucifixes, relics, 
etc., by kissing them, and kneeling before them, 
and offering them incense, sacrifices, and prayer.] 

101. In what manner does God enforce tliis com- 
mandment ? 

By saying: "I the Lord thy God am a 
jealous God, visiting the iniquity of the 
fathers upon the children unto the third 
and fourth generation of them that hate 
me; and showing mercy unto thousands 
of them that love me and keep my com- 
mandments." 



52 LARGER CATECHISM. 

108. Why does God so strictly enjoin this com- 
mandment upon us ? 

Because the worship of images robs God 
of his glory and is highly degrading to 
man. 

Isaiah xlii, 8. I am the Lora: that is my name: 
and my glory will I not give to another, neither my 
praise to graven images. 

109. What is the third commandment? 

" Thou shalt not take the name of the 

Lord thy God in vain ; for the Lord will 

not hold him guiltless that taketh his 

name in vain." Exodus xx, 7 ; Deut. v, 11. 

[By the name of God we are to understand all the 
means by which God makes us acquainted with his 
character, the different names given to him in the 
Scriptures, his attributes, words, works, and ordi- 
nances. To " take God's name in vain " means pri- 
marily to call upon God to witness a vain utterance, 
that is, a lie. But even the earliest Jewish exposi- 
tors gave the commandment a wider signification, 
applying it to any misuse whatever of God's name.] 

110. What is enjoined in this commandment? 

The deepest reverence for God, and all 
divine things. 

111. What does God prohibit in this command- 
ment? 

Perjury ; likewise all profane invoca- 
tions of God or divine things; and all 



LARGER CATECHISM. 53 

thoughtless words spoken of God or ad- 
dressed to him. 

Lev. xix, 12. Ye shall not swear by my name 
falsely, neither shalt thou profane the name of thy 
God. 

Matt, v, 34-37. But I say unto you, swear not 
at all; neither by heaven; for it is God's throne: 
nor by the earth; for it is his footstool: neither by 
Jerusalem ; for it is the city of the great king. 
Neither shalt thou swear by thy head, because thou 
canst not make one hair white or black. But let 
your communication be yea, yea ; nay, nay : for 
whatsoever is more than these cometh of evil. 

[The name of God is further most basely profaned 
in all systems of magic or superstition which falsely 
profess to produce supernatural results by the use 
of mysterious invocations to the Deity for the sake 
of profit or loss to others, (Deut. xviii, 10-12.) The 
most flagrant and damnable violation of this com- 
mandment is blasphemy, (Levit. xxiv, 16.)] 

112, Under what circumstances are we allowed 
to take an oath ? 

When the civil magistrate, as the min- 
ister of God, demands it in the service of 
truth and justice. 

Deut. vi, 13. Thou shalt fear the Lord thy God, 
and serve him, and shalt swear by his name. 

Heb. vi, 16. For men verily swear by the greater; 
and an oath of confirmation is to them an end of 
all strife. 



54 LARGER CATECHISM. 

[In the Old Testament God ordained the oath tc 
aid in the administration of the law; and he even 
condescended, as a confirmation of his promises, to 
swear by himself, as he could swear by none greater, 
(Heb. vi, 13.) The judicial oath demanded of a 
witness by an earthly tribunal is in reality a confes- 
sion of faith in the just and omniscient God who 
" will not hold him guiltless that taketh his name 
in vain." In a community consisting only of true 
Christians an oath is unnecessary, for which reason 
the Church, within her own jurisdiction, never re- 
quires an oath of her members. But in a sinful 
and lying world, the judicial oath is needed to bring 
out truth and secure justice. Its use implies au ad- 
mission on the part of the civil courts, that it is 
thought incredible, that any one would dare to pro- 
fess faith in a holy and omniscient God and at the 
same time to deny this faith by calling upon him to 
witness a lie. How fearful is therefore the crime of 
the perjurer who knowingly and willfully appeals to 
an omniscient God 1 In the United States the con- 
scientious scruples of Quakers and other Christians 
concerning judicial oaths are respected, a simple 
affirmation being accepted instead of an oath.] 

113. Why does God enforce this commandment 
by a special threatening ? 

Because men are so veiy prone to pro- 
fane God's name in many divers ways. 

114. What is the fourth commandment ? 

"Kemember the Sabbath day to keep it 
holy. Six days shalt thou labor, and do 
all thy work. But the seventh day is the 



LARGER CATECHISM. 55 

Sabbath of the Lord thy God : in it thou 
shalt not do any work, thou, nor thy son, 
nor thy daughter, nor thy manservant, nor 
thy maidservant, nor thy cattle, nor thy 
stranger that is within thy gates." Exo- 
dus xx, 8-10; Deut. v, 12-15. 

115. Wh<it does the Hebrew word Sabbath mean? 

Eest. 

116. WJiy did God bless and hallow the seventh 
day? 

Because in the seventh day he rested 
from all his work which he had made. 

Exodus xx, 11. For in six days the Lord made 
heaven and earth, the sea, and all that in them is, 
and rested on the seventh day: wherefore the Lord 
blessed the Sabbath day, and hallowed it. 

[After having finished the work of creation, the 
culmination of which was the creation of man, God 
rested, as it were, in man as the ultimate aim and 
end of his creative work. This rest of God is there- 
fore to be regarded as implying complete satisfaction 
with man as his final master-piece. And because 
God created man for himself in an especial manner, 
man can find his rest in God alone.] 

117. For wJiat other reason did God command 
the people of Israel to keep the Sabbath ¥ 

Because he had delivered them from 
the bondage of Egypt. 



66 LARGER CATECHISM. 

Deut. v, 15. And remember that thou wast a ser- 
vant in the land of Egypt, and that the Lord thy 
God brought thee out thence through a mighty hand 
and by a stretched out arm : therefore the Lord thy 
God commanded thee to keep the Sabbath day. 

118. Why is the Sabbath observed by Christians 
on the first day of the iveek instead of the seventh ? 

To commemorate the resurrection of 
Jesus Christ and the deliverance of man 
from the bondage of sin and death ; where- 
fore the Sabbath is also called "the Lord's 
day." 

[The resurrection of Christ took place on the first 
day of the week, that is, on Sunday, (Matt, xxviii, 
1.) On the evening of this day and on the follow- 
ing Sunday Jesus appeared to the assembled disciples, 
which we may well regard as a pledge of his spirit- 
ual presence at every gathering in his name on that 
day. Moreover on the fiftieth day after his resur- 
rection, also a Sunday, he poured out his Holy 
Spirit and established his visible Church on earth. 
The first day of the week is, therefore, both the 
resurrection day of Christ and the birthday of the 
Christian Church. That it was kept as the Sabbath 
by the Apostolic Church is proved by two passages 
of Scripture. In Acts xx, 7, it is said that "upon 
the first day of the week, when the disciples came 
together to break bread, Taul preached unto them, 
ready to depart on the morrow; aDd continued his 
speech until midnight. " In 1 Cor. xvi, 2, Paul 
writes, " Upon the first day of the week let every one 
.of you lay by him in store as God hath prospered 



LARGER CATECHISM. 57 

him," etc., from which apostolic injunction sprang 
the custom still prevalent of collecting offerings and 
contributions for benevolent purposes on the stated 
occasions of public worship. The transferring of 
the Sabbath from the seventh to the first day of the 
week does not change the Divine commandment 
which in its spirit requires merely that one day in 
seven should be devoted exclusively to divine wor- 
ship, while the remaining days may and ought to 
be devoted to secular labor.] 

119. For wJiat purposes was the Sabbath insti- 
tuted f and hallowed? 

To give rest to man and beast ; to pro- 
vide for public worship ; and to give man a 
foretaste of the eternal Sabbath in heaven. 

Ezekiel xx, 12. I gave them my Sabbaths, to be 
a sign between me and them, they that might know 
that I am the Lord that sanctify them. 

Mark ii, 27. And he said unto them, the Sabbath 
was made for man, and not man for the Sabbath. 

Heb. iv, 9. There remaineth therefore a rest to 
the people of God. 

[Periodical rest on the Sabbath must be recognized 
by the world as one of the conditions of profitable 
labor. And as labor is the source of all prosperity, 
those countries which keep the Sabbath in the 
strictest manner, such as England, Scotland, and 
the United States of America, are the thriftiest and 
happiest, possessing greater intelligence, wealth, 
and liberty than any other nations on earth. The 
main object of the Sabbath, however, is not mere 
rest from physical toil, but the honoring of God by 



58 LARGER CATECHISM. 

public service. It is true, we may be serving God 
during the week by keeping his commandments in 
our daily walk and conversation. This kind of 
service, however, is due rather to our fellow-men 
than to God. The divine service or public worship 
of God on the Sabbath is a duty distinct from all 
other duties, consisting in singing God's praise, en- 
gaging in united prayer, and listening to the Word 
of God. By thus uniting together,the people of God 
are to lay aside all worldly thoughts and cares and 
draw nigh to God, in order thereby to build up each 
other in their most holy faith, and strengthen the 
bonds of brotherly love. As no one can draw near 
to God without being blessed, and as the most ac- 
ceptable service we can offer to God is to show a 
willingness to receive the proffered mercy and grace 
which sinful creatures need, a general gathering 
together for this purpose can not fail to bring the 
highest blessings upon the people. The institution, 
therefore, of a day exclusively devoted to the wor- 
ship of God, is an act of divine love and wisdom. 
Had it been left to individual choice to set apart a 
certain day for the worship of God, a common day 
for divine worship would never have been estab- 
lished. Without the divinely instituted Sabbath, 
our life would be a toilsome journey through a 
dreary desert without a resting-place, or prospect of 
a better land.] 

120. Sow is the Sabbath violated ? 

By the transaction of any secular busi- 
ness ; by indolence, sensual pleasures, and 
the neglect of public worship ; but not by 
works of mercy and necessity. 



LARGER CATECHISM. 59 

[Jesus performed many miracles on the Sabbath, 
but they were all works of mercy ; as the cure of the 
infirm woman, (Luke xiii, 11-16;) of the man af- 
flicted with dropsy, (Luke xiv, 2-5 ;) of the man with 
the withered hand, (Matt, xii, 10-13;) of the impo- 
tent man, (John v, 9;) and of the man who was 
born blind, (John ix, 14.) He also justified and 
commanded the rescue of animals from danger, 
though it be on the Sabbath, (Matt, xii, 11, 12;) 
likewise the leading of an ox or an ass to water, 
(Luke xiii, 15.) When the Sabbath day is desecrated 
by business or sensual pleasures, instead of a source 
of blessing it becomes a curse to the people. There 
may be on the Sabbath sinful rest as well as sinful 
labor. We are, as Spener says in his catechism, to 
cease from our earthly, human labor on the Sabbath, 
so that God may begin and continue in us his heav- 
enly and divine work.] 

121, Upon what grounds does the permanent ob- 
ligation to keep holy one day in seven, rest? 

1. Upon the original institution of the 
Sabbath by God himself. 

2. Upon the confirmation of its original 
institution by the fourth of the ten com- 
mandments, which were given to man for 
all time. Matt, v, 17-20. 

3. Upon the sanction of the Apos- 
tolic Church, which observed the day of 
Christ's resurrection as the Christian Sab- 
bath. 



60 LARGER CATECHISM, 

122. Wliat is the fifth commandment? 

"Honor thy father and thy mother 
that thy days may be long upon the land 
that the Lord thy God giveth tbee." Ex- 
odus xx, 12; Deut. v, 16. 

123. WJiat does God enjoin in this command- 
ment ? 

Dutiful service and cheerful obedience 
to our parents as divinely appointed 
over us. 

[The fifth commandment still belongs to the first 
table, because our parents are not regarded here as 
neighbors on an equality with ourselves, but as our 
superiors and guardians ; hence they are not only 
to be loved, but also honored and obeyed. The fifth 
commandment stands last among the command- 
ments of the first table, because it forms a natural 
transition from the first table to the second, which 
treats of the duties we owe to our neighbors.] 

124. Must children obey their parents in all 



In all things that are not contrary to 

God's commandments. 

[Hence it is that the Apostle says, Eph. vi, 1, 
" Children, obey your parents in the Lord." When 
parents demand of their children what is contrary 
to God's holy will, as, for example, lying or theft, 
they cease to be the representatives of divine author- 
ity, and a child must then obey God rather than 
parent.] 



LARGER CATECHISM. 61 

125, What does God forbid in this command- 
ment? 

Any kind of disrespect to our parents, 

whether in deed or in word. 

[Children should be taught that it is their duty 
to hold their parents in honor as long as they live, 
and that they should especially care for them when 
old age has come upon them with sickness, infirm- 
ity, or poverty.] 

126, To whom else does the obedience required 
in this commandment extend ? 

To all who, in the providence of God, 
are ordained to rule over us. 

Rom. xni, 1. Let every soul be subject unto the 
higher powers. For there is no power but of God: 
the powers that be are ordained of God. 

Col. in, 22. Servants, obey in all things your mas- 
ters according to the flesh; not with eye service, as 
menpleasers ; but in singleness of heart, fearing God. 

127, Why has God added an especial promise to 
*he fifth commandment? 

Because early obedience is the basis of 
all true piety and success in life. 

[The promise of long life as a reward for keeping 
this commandment includes the idea of continued 
welfare, without which length of days would be un- 
desirable. Therefore the promise is given more 
fully in Deut. v, 16, "that thy days may be pro- 
longed, and it may go well with thee in the land 
which the Lord thy God giveth thee. ,, The land 



62 LARGER CATECHISM. 

here mentioned has more particular reference to the 
earthly Canaan, but it is at the same time a type of 
the heavenly Canaan. Thus, in a higher sense, this 
promise is fulfilled also with those dying in child- 
hood. As for those growing up to manhood and 
womanhood, they will trace all the success they 
have in life to having been trained to obedience. 
Whosoever has learned this lesson well can accommo- 
date himself to all classes of people, and will be 
universally beloved. He will know also how to 
submit to the manifold trials of life, will have peace 
within, and God's blessing will rest upon all that he 
undertakes.] 

128. What is the sixth commandment ? 

" Thou shalt not kill." Exodus xx, 13 ; 
Deut. v, 17. 

129. What does God enjoin in this command- 
ment? 

That we should seek to avert from our 

neighbor all bodily harm. 

ISO. What does God forbid in this command- 
ment? 

The willful destruction of human life, be 
it murder or suicide. 

[We may become guilty of gradual self-murder 
by intemperance in eating or drinking, and by other 
habits which undermine the health.] 

131. What else is forbidden in this command- 
ment? 

Hatred, anger, and envy in thought 
word, or deed. 



LARGER CATECHISM. 63 

1 John hi, 15. Whosoever hateth his brother is a 
murderer. 

Matt, v, 22. Whosoever is angry with his brother 
without a cause shall be in danger of the judgment: 
and whosoever shall say to his brother, Raca, shall 
be in danger of the council : but whosoever shall 
say, Thou fool, shall be in danger of hell fire. 

132, Wlio alone has the right to punish crime 
with death? 

The magistrate who, as the minister of 
Grod, is to punish evil-doers. 

Gen. ix, 6. Whoso sheddeth man's blood, by man 
shall his blood be shed: for in the image of God 
made he man. 

133, What is the seventh commandment? 

" Thou shalt not commit adultery." Ex- 
odus xx, 14; Dent, v, 18. 

1 34, What does God enjoin in this command- 
tnenb ? 

Fidelity of husband and wife to their 
marriage covenant. 

135, What does God forbid in this commandment ? 

All unchastity in thought, gesture, word, 
or deed, whether in the single or in the 
married state. 

136, By what means are men led to the viola 
Hon of the seventh commandment ? 

By immoral books and pictures, inde- 
5 



64 LARGER CATECHISM. 

corous dress, bad company, idleness, and 
intemperance. 

137. Why is the violation of this commandment 
so heinous a sin ? 

Because by unchastity both body and 
soul, which ought to be the temple of the 
Holy Ghost, are denied and ruined. 

1 Cor. hi, 17. If any man defile the temple of God, 
him shall God destroy ; for the temple of God is holy, 
which temple ye are. 

138. Wliat are the best safeguards against the 
transgression of the seventh commandment ? 

Prayer and avoidance of temptation. 

Gen. xxxix, 12. Joseph fled, and got him out. 

2 Tim. ii, 22. Flee also youthful lusts. 

139. What is the eighth commandment? 

" Thou shalt not steal." Exodus xx, 15 ; 
Deut. v, 19. 

140. Wliat does God enjoin in this command- 
ment? 

That we are to earn our daily bread 
honestly, by industry and fidelity to our 
calling, being content with our portion 
and using it in accordance with the will 
of God. 

Eph. iv, 28. Let him that stole steal no more : but 
rather let him labor-, working with his hands the 



LARGER CATECHISM. 65 

oing which is good, that he may have to give to him 
that needeth. 

1 Tim. vi, 6-9. Godliness with contentment is great 
gain. 

Heb. xiii, 16. But to do good and to communi- 
cate, forget not : for with such sacrifices God is well 
pleased. 

141. Wliat does God forbid in this command- 
ment ? 

All unlawful appropriation of another 

man's property. 

[The eighth commandment is not only violated 
by theft and robbery, but by all manner of deceit 
and fraud, as: usury, (Exodus xxii, 25;) the use of 
false weights and measures, (Levit. xix, 35, 36;) 
over-reaching in trade, (1 Thess. iv, 6;) contracting 
of debts thoughtlessly, (Psalm xxxvii, 21;) conceal- 
ment of stolen goods, or that which is found, em- 
bezzlement of intrusted goods, acceptance of bribes ; 
evading taxes, or making false returns of same; 
withholding all or a part of wages earned ; leading 
a beggar's life; gambling, betting, etc.] 

142. What leads to the violation of this command- 
ment ? 

Idleness, extravagance, avarice, covet- 
ousness, and envy. 

143. Wliat is the ninth commandment? 

"Thou shalt not bear false witness 
against thy neighbor." Exodus xx, 16 
Deut. v, 20. 



6b LARGER CATECHISM. 

144, What does God enjoin in this commandment ? 

That we should ever speak the truth 

145. What does God forbid in this commandment ? 

All manner of lying and calumny, 
slanderous gossip, and uncharitable judg- 
ment concerning our neighbor. 

146* Mat/ we, then, ever utter an untruth? 

No; all that we say must be unequivo- 
cally true. 

[It should be observed that there can be no sanc- 
tion of so-called white lies, a telling of untruths by 
pretended necessity or in jest, for we ought to yield 
to no force to commit sin, and with sin we are not 
allowed to jest.} 

147. Why is it so heinous a sin to lie? 

Because God is the truth and the devil 
is the father of lies. 

148. What is the tenth commandment? 

"Thou shalt not covet thy neighbor's 
house, thou shalt not covet thy neighbor's 
wife, nor his manservant, nor his maid- 
servant, nor his ox, nor his ass, noi any 
thing that is thy neighbor's." Exodus xx, 
17, Deut. v, 21. 

149. Wliat is the relation of the tenth command" 
tnent to the other commandments? 

It traces the sins against our neighbor 






LARGER CATECHISM. 67 

back to the evil desires of the heart, as 
the source of all evil words and deeds. 
Prov. iv, 23. Keep thy heart with all diligence; 

for out of it are the issues of life. 

Matt, xv, 19, 20. For out of the heart proceed 
evil thoughts, [tenth commandment,] murders, [sixth 
commandment,] adulteries, fornications, [seventh 
commandment,] thefts, [eighth commandment,] false 
witness, blasphemies, [ninth commandment.] 

James i, 14, 15. But every man is tempted, when 
he is drawn away of his own lust, and enticed. Then 
when lust hath conceived, it bringeth forth sin : and 
sin, when it is finished, bringeth forth death. 

150. What does the tenth commandment teach us ? 

It teaches us that even the desire to 
transgress any of God's commandments 
pollutes us and makes us guilty in the 
eyes of God, though we may not have 
committed an actual transgression. 

Matt, v, 28. 

1 51. What is the sum and substance of all the 
commandments f 

" Thou shalt love the Lord thy God with 
all thy heart, and with all thy soul, and 
with all thy mind. This is the first and 
great commandment. And the second is 
like unto it, Thou shalt love thy neighbor 
as thyself. On these two commandments 



68 LARGER CATECHISM. 

hang all the law and the prophets.' 1 Matt. 
xxii, 37-40. 

152. What lesson is hereby taught us ? 

That the ten commandments have refer- 
ence not merely to the outward observance 
of our duties to God and man, but to the 
state of the heart. 

153. What is meant by loving our neighbor as 
ourselves ? 

That we should do unto others even as 
we would have them do unto us. 

Matt, vii, 12. Therefore all things whatsoever ye 
would that men should do to you do ye even so to 
them. 

154. Who is our neighbor? 

Every fellow-man with whom we come 
into contact, as Christ teaches us in the 
parable of the merciful Samaritan. 

Luke x, 29-37. 

155. Of what does the law of God convince us ? 

That no man is justified before God by 
the works of the law. 

Rom. hi, 20. Therefore by the deeds of the law 
there shall no flesh be justified in his sight: for by 
the law is the knowledge of sin. 



LARGER CATECHISM. 69 

156. Into what two classes may all sins be di- 
vided ? 

Into sins of commission, or sins of omission. 

157. WJien are we guilty of sins of commission? 

Whenever we do that which God has 
forbidden. 

158. When are we guilty of sins of omission? 

Whenever we fail to do what God has 
commanded. 

James iv, 17. Therefore to him that knoweth to 
do good, and doeth it not, to him it is sin. 

159. What have we merited by our sins? 

Divine wrath and punishment. 

Gait. hi, 10. Cursed is every one that continueth 
not in all things which are written in the book of 
the law to do them. 

160. Sow does God punish sin? 

By temporal as well as by eternal pen- 
alties. 

161. Sow is sin punished temporally? 

By the torments of conscience, bodily 
disease, all kinds of misery, and finally 
physical death. 

Isaiah xlviii, 22. There is no peace, saith the 
Lord, unto the wicked. 

Rom. ii, 8, 9. But unto them that are contentious. 



70 LARGER CATECHISM. 

and do not obey the truth, but obey unrighteous- 
ness, indignation and wrath, tribulation and an- 
guish upon every soul of man that doeth evil, of 
the Jew first, and also of the Gentile. 

Rom. vi, 23. For the wages of sin is death. 

162, What is the eternal punishment of sin? 

Damnation, that is, an utter separation 
of the sinner from God; and everlasting 
torment in hell. 

Matt, xxv, 41. Then shall he say also unto them 
on the left hand, Depart from me, ye cursed, into 
everlasting fire, prepared for the devil and his 
angels. 

Mark ix, 43, 44. Tt is better for thee to enter into 
life maimed, than having two hands to go into hell, 
into the fire that shall never be quenched: where 
their worm dieth not and the fire is not quenched. 

163, Is there no way to be saved from sin and 
its terrible consequences? 

Thanks be unto God, there is a way of 
salvation provided for undone sinners. 

164, By whom has this salvation been wrought 

9Ut? 

By our Lord and Savior Jesus Christ. 



LARGER CATECHISM. 71 



CHAPTER V. 

OF OUR LORD AND SAVIOR JESUS CHRIST. 

165. Was there no salvation provided for man 
before Christ came into the world? 

Yes, it was provided for before the foun- 
dation of the world. 

1 Peter i, 20. Who, [namely, Christ,] verily was 
fore-ordained before the foundation of the world. 

166. WJien was the promise of salvation first 
given? 

Immediately after the fall of our first 
parents. 

Gen. hi, 15. And I will put enmity between thee 
and the woman, and between thy seed and her seed ; 
it shall bruise thy head, and thou shalt bruise his 
heel. 

1 61. To whom was the promise of salvation re- 
newed? 

To the patriarchs, Abraham, Isaac, and 
Jacob ; to Moses and to the prophets of 
the Old Testament. 

[The more advanced pupils should here be led to 
search for the many prophecies concerning Christ, 
in the Old Testament, and also all those institutions, 
events, and personages which are typical of his 
person and work.] 



72 LARGER CATECHISM. 

168. Who was the last Prophet of the Old Tes- 
tament ? 

John the Baptist. 

169, What was the office of John the Baptist? 

To prepare the way of the Lord and to 
point to the Lamb of God which taketh 
away the sin of the world, (John i, 23- 
29 ; Matt, xi, 10-14.) 

110, When did God carry out his plan of re- 
demption ? 

About four thousand years after the 
fall, when the fullness of time was come. 

Gal. iv, 4. But when the fullness of the time was 
come, God sent forth his Son. 

111, By whom was this salvation wrought out? 

By Jesus Christ. 

112, What does the name Jesus (in Hebrew, 
Joshua) mean? 

Savior. 

Matt, i, 21. And she shall bring forth a son, and 
thou shalt call his name Jesus : for he shall save his 
people from their sins. 

113, What does the word Christ (in Hebrew, 
Messiah) mean? 

The anointed. 

[Christ or the Anointed One is the official title of 
the Savior, because he was the Prophet, High-Priest, 



LARGER CATECHISM. 73 

and King promised by God ; those who neld these 
offices in the Old Testament as types of Christ were 
anointed with oil.] 

174. WJiat is your profession concerning this 
wonderful person ? 

That he is the only begotten Son of God, 
very God, as one with the Father from 
eternity, and also very man, as born of 
the Virgin Mary. 

John i, 14. And the Word [which was from the 
beginning with God, and was God] became flesh, 
[that is, took upon himself the nature of man,] and 
dwelt among us, (and we beheld his glory, the glory 
as of the only begotten of the Father,) full of grace 
and truth. 

Heb. h, 14. Forasmuch then as the children [that 
is, mankind in general] are partakers of flesh and 
blood, he also himself likewise took part of the same. 

Phil, ii, 6, 7. Who, being in the form of God, 
thought it not robbery to be equal with God: but 
made himself of no reputation, and took upon him 
the form of a servant, and was made in the likeness 
of men. 

1 Tim. hi, 15. God was manifest in the flesh. 

175. Whereby do you know that tTestis CJirist is 
truly God? 

By the divine names, 1 attributes, 2 works, 3 
and honor 4 ascribed to him in the Holy 
Scriptures. 



7 4 LARGER CATECHISM. 

1 John i, 1. In the beginning was the Word, and 
the Word was with God, and the Word was God. 

Heb. i, 3. Who [Christ] being the brightness of 
his glory, and the express image of his person. 

Col. i, 15. Who is the image of the invisible God, 
the first-born of every creature. 

Col. ii, 9. For in him dwelleth all the fullness of 
the Godhead bodily. 

1 John v, 20. This is the true God and eternal life. 
Rom. ix, 5. Christ who is over all, God blessed for- 
ever. 

John x, 30. I and my Father are one. 

John xx, 28. And Thomas answered and said 
unto him, my Lord and my God. 

Titus ii, 13. Looking for that blessed hope and 
the glorious appearing of the great God and our 
Savior Jesus Christ. 

2 Eternal: John i, 1. In the beginning was the 
Word. 

John viii, 58. Before Abraham was, I am. 

John xvii, 5. Father, glorify thou me with thine 
own self with the glory which I had with thee be- 
fore the world was. 

Rev. i, 8. I am Alpha and Omega, the beginning 
and the ending, saith the Lord, which is, and which 
was, and which is to come, the Almighty. 

Almighty: Matt, xxviii, 18. All power is given 
unto me in heaven and in earth. 

Omnipresent: Matt, xviii, 20. For where two or 
three are gathered together in my name, there am 1 
in the midst of them. 



LARGER CATECHISM. 75 

Dmniscient: John xxi, 17. Lord, thou knowest al] 
things. 

Unchangeable: Heb. xiii, 8. Jesus Christ the same 
yesterday, and to-day, and forever. 

3 John i, 3. All things were made by him [the 
Word]; and without him was not any thing made 
that was made. 

Col. i, 16. For by him were all things created, 
that are in heaven, and that are in the earth, visible 
and invisible. 

John v, 21. For as the Father raiseth up the dead, 
and quickeneth them ; even so the Son quickeneth 
whom he will. 

4 John v, 23. That all men should honor the Son, 
even as they honor the Father. 

Phil, ii, 10, 11. That at the name of Jesus every 
knee should bow, of things in heaven, and things in 
earth, and things under the earth; and that every 
tongue should confess that Jesus Christ is Lord, to 
the glory of God the Father. 

176, Wherein did Christ show himself to he truly 
man? 

In that he increased in wisdom and in 
stature, was tempted, knew hunger, thirst, 
and weariness, felt joy and sorrow, and 
suffered and died. 

277. Tliough truly man, wherein does Christ 
differ from all other men ? 

In that he alone, of all men, was with- 
out sin. 



76 LARGER CATECHISM. 

Hbb. iv, 15. Who was in all points tempted like 
as we are, yet without sin. 

John viii, 46. Which of you convinceth me of 
sin? 

2 Coe. v, 21. For he hath made him to be sin for 
us, who knew no sin. 

1 Peter ii, 22. Who did no sin, neither was 
guile found in his mouth. 

Heb. vii, 26. For such a high-priest became us, 
who is holy, harmless, undefiled, separate from sin- 
ners, and made higher than the heavens. 

178, If, then, Christ is both truly God and truly 
man, what follows ? 

That he unites in one person the divine 
and the human nature. 

179, Why was it necessary for Christ to unite in 
himself the divine and the human nature? 

In order that he might be the mediator 
between God and man. 

1 Tim. n, 5, 6. For there is one God and one me- 
diator between God and man, the man Christ Jesus ; 
who gave himself a ransom for all. 

2 Cob. v, 19. God was in Christ, reconciling the 
world to himself. 

[Here the teacher should explain why a union of 
the divine and the human nature was necessary for 
our salvation. Had Christ been of human origin 
only, he would have been at as great a distance from 
a holy God as other men, for even if he had over- 
come the evil tendencies of human nature, that, at 



LARGER CATECHISM. 77 

most, would have brought salvation to him, but not to 
others. On the other hand, had Christ, instead of 
being truly man, been only a divine apparition simi- 
lar to those which occur in the Old Testament, we 
could not have a part with him, nor could he appear 
in our stead. In order to be a mediator between 
God and man, and that we might be reconciled 
to God through him, it was necessary that Christ 
should unite in himself the two natures, and be- 
come God-Man.] 

180, What do the Holy Scriptures teach us con- 
cerning the birth of Jesus Clirist ? 

That being conceived of the Holy Ghost 

he was born by the Virgin Mary, of the 

house of David, in the city of Bethlehem. 

[Attention should be called in this connection to 
the wonderful fulfillment of the prophecies in the 
Old Testament ; to the condition of the world at 
Christ's birth ; the praises of the heavenly hosts ; 
the visit of the wise men from the East ; the slaying 
of infants by Herod, and other events attending 
Christ's nativity.] 

181, What does the Gospel teach us concerning 
the childhood and early youth of our JLord ? 

He grew up in Nazareth, of Galilee, in 
quiet retirement, as the reputed son of a 
carpenter, was obedient to his parents, 
and increased in wisdom and stature, and 
in favor with God and man. 

Luke ii, 51, 52. 

[The significant words, "Wist ye not that I must 



78 LARGER CATECHISM. 

be in that which is my Father's," spoken by Jeaus 
in his twelfth year in the temple at Jerusalem 
should be explained here.] 

182. When did Christ enter upon his Messianic 

office? 

In his thirtieth year, after having been 

baptized of John in the river Jordan. 

[Here is to be read what the Evangelists record 
of the baptism of Jesus, and its design and import 
should be fully explained. In this baptism John 
received an unmistakable sign from heaven that 
Jesus was the promised Messiah. Those who came 
to John to be baptized, confessed by that act their 
sins, and that they must repent before they could 
enter the kingdom of the Messiah. Jesus, though 
he needed no repentance, also came to be baptized, 
because being in the likeness of sinful flesh, he was 
to bear the sins of the people, and having placed 
himself under the law, he submitted to the final or- 
dinance of the old dispensation, in order to fulfill 
all righteousness. By the witness of the Father 
from heaven he was solemnly declared the Messiah, 
and the Spirit descended upon him to show that it 
was he who should baptize with the Holy Ghost, 
(John 1, 33.)] 

183, What took place immediately after Christ's 
baptism ? 

He was led into the wilderness, and 
tempted by Satan, but in this instance, 
as at all other times, he triumphantly over- 
came the tempter. 

[In studying the history of our Lord's temptation 



LARGER CATECHISM. 79 

it is to be observed that Satan tempted Jesus with 
especial reference to his Messianic office, upon 
which he had entered by the baptism of John j but 
his temptation teaches us also how we are to over- 
come our temptations by the Word of God.] 

184. Sow long did the public ministry of our 
Lord continue ? 

About three years. 

[This estimate is founded on the parable recorded 
in Luke xiii, 7, in which the " three years " spoken 
of seem to be an allusion to the length of Christ's 
public ministry during which he had labored for 
the Jewish nation, (the unfruitful fig-tree.) It rests 
further upon the fact that in the Gospel according 
to St. John, the feast of the passover is mentioned 
as occurring three or four times during the period 
of Christ's public ministry.] 

1 85. WJiat is recorded of his work during these 
three years? 

He preached the Gospel of the kingdom 
of God, confirmed his doctrine by his holy 
life and divine miracles, called twelve apos- 
tles and laid the foundation of his Church, 
against which the gates of hell shall not 
prevail. 

186. Wliat had Christ to endure on earth? 

His whole life on earth, from his birth 
up, was one of continual suffering, arising 
from his lowly condition with all its at- 
tendant trials, from the hatred of his 



80 LARGER CATECHISM. 

enemies, the unbelief of the nation, and 
the wavering faith of his disciples. 

Isaiah liii, 3. He is despised and rejected of 
men; a man of sorrows, and acquainted with grief: 
and we hid as it were our faces from him; he was 
despised and we esteemed him not. 

Matt, viii, 20. The foxes have holes, and the 
birds of the air have nests; but the Son of man 
hath not where to lay his head. 

Heb. xii, 3. Consider him that endured such con- 
tradiction of sinners against himself. 

187* When did his suffering reach its highest 
degree ? 

At the close of his earthly life in the 
garden of Gethsemane; before the judg- 
ment-seat of Caiaphas and Pontius Pilate, 
and upon the cross on Mount Calvary. 

[This answer must be more fully explained by 
contemplating every part in the history of Christ's 
passion. Crucifixion was one of the most painful 
as well as the most ignominious modes of capital 
punishment. It was not in ordinary use among the 
Jews, and was inflicted by the Romans only upon 
slaves and the worst criminals. The cross consisted 
of an upright beam planted in the earth, and a 
cross-beam, to which the bare arms were first tied, 
and the hands then fastened with iron nails. The 
feet were tied or nailed to the upright part. The 
victim suffered from a burning thirst, caused by the 
inflammation of the wounds, and deep anguish in 
consequence of the rushing of the blood to the head. 



LARGER CATECHISM. 81 

Death followed slowly, generally not under twelve 
hours.] 

188. What induced Christ to suffer and die for 
us? 

From free and unfathomable compas 
sion he suffered and died to save us from 
eternal death, and to purchase for us peace 
with God, righteousness, and eternal life. 

Isaiah liii, 4, 5. Surely he hath borne our griefs 
and carried our sorrows: yet we did esteem him 
stricken, smitten of God, and afflicted. But he was 
wounded for our transgressions, he was bruised for our 
iniquities: the chastisement of our peace was upon 
him; and with his stripes we are healed. 

John i, 29. Behold the Lamb of God which taketh 
away the sin of the world. 

Gal. hi, 13. Christ hath redeemed us from the 
curse of the law, being made a curse for us. 

1 Peter hi, 18. For Christ also hath once suffered 
for sins, the just for the unjust. 

1 Thess. i, 10. Jesus, which delivered us from the 
wrath to come. 

John x, 11. I am the good shepherd: the good 
shepherd giveth his life for the sheep. 

Rom. v, 8. But God commendeth his love toward 
us, in that, while we were yet sinners, Christ died 
for us. 

1 John ii, 2. And he is the propitiation for our sins. 

Eph. i, 7. In whom we have redemption through 
his blood, the forgiveness of sins. 



82 IARGER CATECHISM. 

Matt, xxvi, 28. For this is my blood of tne New 
Testament, which is shed for many for the remission 
of sins. 

189. Why could we not be saved through any other 
means than by the suffering and deal* of Jesus 
Christ ? 

Because man could never have had an ad- 
equate conception of his guilt, nor a full as- 
surance of his pardon, without the vicarious 
suffering and death of the incarnate Son of God. 

Psalm xlix, 7, 8. None of them can by any means 
redeem his brother, nor give to God a ransom for 
him. For the redemption of their soul is precious, 
and it ceaseth forever. 

2 Cor. v, 19. God was in Christ, reconciling the 
world unto himself. 

2 Cor. v, 21. For he hath made him to be sin for 
us, who knew no sin. 

190. What do we call the birth, lowly life, suffer- 
ing, death and burial of Christ? 

The state of his humiliation. 

Phil, ii, 7, 8. But made himself of no reputation, 
and took upon him the form of a servant, and was 
made in the likeness of man: and being found in 
fashion as a man, he humbled himself, and became 
obedient unto death, even the death of the cross. 

19 1. Wherein does the subsequent state of his 
glorification consist? 

In resuming the full use of that divine 



LARGER CATECHISM. 88 

majesty which he had freely laid aside, 
when he took upon himself the nature of 
man. 

John xvii, 5. And now, Father, glorify thou 
me with thine own self with the glory which I had 
with thee before the world was. 

Phil, ii, 9-11. Wherefore God hath highly exalted 
him, [in his human nature,] and given him a name 
which is above every name: that at the name of 
Jesus every knee should bow, of things in heaven, 
and things in earth, and things under the earth; 
and that every tongue should confess that Jesus 
Christ is the Lord to the glory of the Father. 

192. What, then, does this state of glorification 
include ? 

His resurrection and ascension, his sit- 
ting at the right hand of God, and his 
coming again to judge the world. 

193. Was it possible for Christ to remain in 
death? 

No; his burial proved that he truly 
tasted death, but the Holy One of God 
could not see corruption. 

Acts n, 31. David seeing this before spake of the 
resurrection of Christ, that his soul was not left in 
nellj neither his flesh did see corruption. 

194. When did Christ rise from the dead? 

On the third day, as he had foretold. 



84 LARGER CATECHISM. 

[There did not actually intervene three full days 
between the death and resurrection of Christ; but 
according to the Jewish custom the day of his death 
and that of his resurrection were both counted as 
full days.] 

195* What is implied in Christ's resurrection 
fronn the dead? 

Not only the resuscitation, but also the 

transfiguration of his earthly body which 

had hung upon the cross. 

[When Christ raised up Lazarus, he merely gave 
back to him his previous natural life, which was 
then, as formerly, subject to the laws of nature, and 
came sooner or later again to its close. The resur- 
rection of Christ was of an entirely different nature. 
The Apostle says, (Eom. vi, 9,) "Christ being raised 
from the dead, dieth no more : death hath no more 
dominion over him." Hence, although the body of 
our risen Lord was the same with that which he 
had before death, bearing upon it the prints of the 
nails, (John xx, 25,) yet this earthly body became 
a glorified or spiritual body, no longer subject to the 
laws which govern nature. Hence Christ could 
suddenly appear in the midst of his assembled dis- 
ciples while the doors were shut, and as suddenly 
disappear again. Of the transfiguration which 
awaits the bodies of the children of God Luther 
says : " The spiritual body is not so called because 
it can no longer appear in the bodily form, but 
rather because it is a body which has received its 
life from the Spirit, and not only illuminates the 
soul, but also the whole earthly body, so that the 
latter becomes as transparent and free as the air." 
The risen Savior partook of earthly food, not be- 



LARGER CATECHISM. 85 

cause he required it for nourishment, but in order 
to prove to his disciples that he was no ghostly ap- 
parition without bodily substance. This partaking 
of food in his glorified state, therefore, was a mirac- 
ulous act; as much so as when he walked upon tha 
sea before his body was glorified.] 

196, Why is the resurrection of Christ of so much 
importance f 

1. By his resurrection from the dead he 
was declared the Son of God with power. 

2. It is a divine declaration that his ex- 
piatory sacrifice for the sin of the world 
has been accepted as all-sufficient. 

3. It is the sole condition of spiritual 
life; for had our Savior remained in the 
grave he could not have raised us up out 
of the death of sin to a life of righteous- 
ness. 

4. It is the sure pledge of the resurrec- 
tion of our body. 

Rom. i, 3, 4. Concerning his Son Jesus Christ our 
Lord, which was made of the seed of David accord- 
ing to the flesh; and declared to be the Son of God 
with power, according to the spirit of holiness, by 
the resurrection from the dead. 

Rom. iv, 25. Who was delivered for our offenses 
and was raised again for oar justification. 

1 Cor. xv, 17, 18, 20, 21. And if Christ be not 
raised your faith is vain ; y are yet in your sins. 



86 LARGER CATECHISM. 

Then they also which are fallen asleep in Christ are 
perished. But now is Christ risen from the dead, 
and become the first-fruits of them that slept. For 
since by man came death, by man came also the res- 
urrection of the dead. 

1 Peter i, 3. Blessed be the God and Father ot 
our Lord Jesus Christ, which according to his abun- 
dant mercy hath begotten us again unto a lively hope 
by the resurrection of Jesus Christ from the dead. 

19 7. What tooh place forty days after the resur- 
rection of Christ? 

In the presence of the disciples, he visi- 
bly ascended to heaven and sat down at 
the right hand of God. 

1 Peter hi, 22. Who is gone into heaven, and is 
on the right hand of God; angels and authorities 
and powers being made subject unto him. 

[The place at the right hand is always the highest 
place of honor. Because Christ Jesus being made 
in the likeness of men, humbled himself and be- 
came obedient unto death, even the death of the 
cross, his human nature was exalted to divine glory 
and power.] 

198. Is Christ since his ascension no longer 
present with us ? 

On the contrary, by his return to the 
glory of his Father the communion of 
ChriBt with his disciples on earth has been 
made more intimate and general. 



LARGER CATECHISM. 87 

Matt, xxviii, 20. And, lo, I am with you alway, 
even unto the end of the world. 

Matt, xviii, 20. For where two or three are gath- 
ered together in my name, there am I in the midst 
of them. 

Eph. i, 23. The Church, which is his body, the 
fullness of him that filleth all in all. 

1 99. What is the threefold office of Christ in the 
work of redemption ? 

He is our Prophet, Priest, and King. 

200. How does Christ differ from those who filled 
these offices typically in the old dispensation ? 

Christ unites all these offices in one per- 
son, as the perfect Prophet, Priest,, and King 
of redeemed humanity. 

201. Why is Christ called a Prophet? 

Because he is the Light of the world and 
the Truth, revealing to us in his person, 
life, and teaching, the divine will and 
counsel. 

John viii, 12. I am the light of the world: he that 
followeth me shall not walk in darkness, but shall 
have the light of life. 

John xiv, 6. I am the way, the truth, and the 
life: no man cometh unto the father, but by me. 

John xv, 15. All things that I have heard cf my 
Father I have made known unto you. 

1 Coe. i, 30. Christ Jesus, who of God is made 
unto us wisdom. 



88 LARGER CATECHISM. 

Col. ii, 3. In whom are hid all the treasures of 
wisdom and knowledge. 

[A prophet is a teacher sent of God to proclaim 
his counsel. All previous teachers, divinely ap- 
pointed, could only partially testify of the truth. 
But Christ could say of himself: " I am the truth ;" 
" I am the light of the world." A declaration of 
this kind from a merely human teacher, would he a 
mark of insanity or blasphemy.] 

202, Wliat belongs to Christ's prophetic office f 

His doctrine, prophecies, and miracles. 

[Christ's doctrine,, in substance, was the testimony 
which he bore concerning himself, to wit: that he 
was the Messiah, the only begotten Son of God, the 
Savior of the world, who alone can give eternal life, 
and demands that all men should love and obey 
him. The prophecies of Christ relate to his suffering 
and resurrection, the sending of the Holy Ghost, the 
extension and final triumph of the Church, the 
destruction of Jerusalem, and his second coming to 
judge the world. Christ prophesied of the future 
not by mere inspiration as other prophets, but by 
virtue of his divine nature, being one with the 
Father. So also the miracles of Christ were more 
than mere proofs of a divine mission, as in the case of 
other divinely commissioned teachers. While the 
latter performed miracles by a delegated power, from 
the God-man they sprang so spontaneously that thoy 
are simply called his works, (John v, 36 ; x, 37, 38 
The person of Jesus Christ is in itself the greatest 
and most incontestable miracle in the history of the 
world, and it may therefore be justly said that in 
himself lies the greatest evidence cf the miracle* 
he performed.] 



LARGER CATECHISM. 89 

203. Why is Christ called a JPriest? 

Because be has reconciled us to God by 
bis own perfect sacrifice on the cross, and 
intercedes continually for us at the right 
hand of the Father. 

Heb. x, 14. For by one offering he hath perfected 
forever them that are sanctified. 

1 John n, 1. And if any man sin, we have an 
advocate with the Father, Jesus Christ the righteous. 

[The priests of the Old Testament were typical 
mediators between God and the Jewish people, of- 
fering sacrifices and prayers for them. But Christ 
is both a perfect priest and perfect sacrifice, not for 
the Jews only, but for the whole world.] 

204. Why is Christ called a King? 

Because, sitting at the right hand of the 
Father, as the glorified God-man, he rules 
and cares for his Church by his Word 
and Spirit, holding in check and finally 
overcoming the enemies of his kingdom. 

1 Cor. xv, 25. For he must reign, till he hath put 
all his enemies under his feet. 

Eph. i, 22. And hath put all things under his 
feet and gave him to be head over all things to the 
Church. 

205. What, then, is the salvation which Christ 
mas wrought out f 

Salvation is a work of free grace by the 



90 LARGER CATECHISM. 

iriune God for the restoration of a fallei 
sinful world. 

206. From what may we then be saved? 

From our natural blindness in spiritual! 
things, and from the guilt, power, and 
pollution of sin. 

207. WJiat other word is used to denote that which 
Christ has done? 

Eedemption. 

208. What is the relation between salvation and 
redemption ? 

Salvation from the guilt and power of 
sin is the result of redemption or atone- 
ment. 

[Redemption and atonement are essentially the 
same thing. We speak of Christ as our Redeemer 
when we think of him as having given himself a 
ransom to deliver us from the bondage of sin and 
Satan j but when we contemplate our original sep- 
aration from God, and consider how we have been 
reconciled to him by the blood of Christ blotting 
out our guilt, we speak of him as having made 
atonement for us.] 

209. How can we appropriate to ourselves the 
redemption or atonement made by Christ? 

Only by the aid of the Holy Spirit. 

1 Cor. xii, 3. No man can say that Jesus if the 
Lord, but by the Holy Ghost. 






LARGER CATECHISM. 91 

Titus hi, 5, 6. According to his meicy he saved 
us, by the washing of regeneration, and renewing of 
the Holy Ghost; which he shed on us abundantly 
through Jesus Christ our Savior. 



CHAPTER VI. 

OF THE HOLY GHOST. 

210, What do you believe concerning tlie Holy 
Ghost? 

That he is very God, co-equal with the 

Father and the Son. 

[See what is said under questions 34 and 35. 
The Holy Ghost is not only a gift of God, but he 
himself imparts the gift, (1 Cor. xii, 4-11 ;) or, to 
speak after the manner of men, is a personality in 
the Godhead, wherefore the Scriptures say of him 
that he speaketh, (Matt, x, 20 ;) teacheth, (John xvi, 
13; 1 Cor. ii, 13 ;) beareth witness, (Eom. viii, 16;) 
searcheth all things, (1 Cor. ii, 10;) and may be 
grieved, (Eph. iv, 30 ;) and belied, (Acts v, 3.) Of 
especial importance is what our Lord says concern- 
ing blasphemy against the Holy Ghost, (Matt, xii, 
31, 32.)] 

211, How is the Holy Ghost distinguished in the 
Kew Testament from the Father and the Son? 

As proceeding from the Father and Son. 
John xiv, 16. And I will pray the Father, and he 



92 LARGER CATECHISM. 

shall give you another contfbrler, that he may abide 
with you forever. 

John xiv, 26. But the Comforter, which is the 
Holy Ghost, whom the Father will send in my 
name, he shall teach you all things. 

John xv, 26. But when the Comforter is come, 
whom / will send unto you from the Father, even 
the Spirit of truth, which proceedeth from the Father, 
he shall testify of me. 

[Before the appearance of Christ in the flesh the 
Holy Ghost could not be well distinguished from the 
Father and from the Son. Yet in the Old Testament 
it is said of the Holy Spirit, that he "will not 
always strive with man," (Gen. vi, 3,) and the 
Psalmist prays, " Cast me not away from thy pres- 
ence; and take not thy Holy Spirit from me," 
(Psalm li, 11.) As remarked under question 52, 
Father, Son, and Holy Ghost must each be regarded 
as having part in every divine work, by virtue of 
their one indivisible Godhood. Hence the Spirit of 
God is represented as being co-operative also in the 
work of creation, (Gen. i, 2.) To the agency of the 
Spirit is chiefly ascribed, both in the Old and in the 
New Testament, the divine illumination of those 
that spoke in the name of God : " For the prophecy 
came not in old time by the will of man : but holy 
men of God spake as they were moved by the Holy 
Ghost," (2 Peter i, 21.)] 

212, Why is the Holy Spirit also called the Spirit 
of Christ? 

Because the Holy Ghost could not be 
communicated to man in his fullness be- 



LARGER CATECHISM. 98 

fore Christ had completed the work of 
redemption, and because he was to testify 
of Christ and glorify him. 

John vii, 39. For the Holy Ghost was not yet 
given ; because that Jesus was not yet glorified. 

John xvl, 14. He shall glorify me: for he shall 
receive of mine, and shall show it unto you. 

[As the Son of God has revealed the Father to the 
world> so the Holy Ghost reveals the Son to them 
that do not resist him. As we can not come to the 
Father save through the Son, so it is only by the 
power of the Holy Ghost that we can be led to the 
Son, and discern him as our Lord and Savior. For 
although Christ has completed the work of redemp- 
tion for us, we can not appropriate its benefits in 
our own strength.] 

213. What did the prophets and Christ himself 
promise concerning the Holy Ghost? 

That He should be poured out in his full- 
ness upon Gentiles as well as Jews. 

Joel n, 28. And it shall come to pass afterward, 
that I will pour out my Spirit upon all flesh. 

Ezek. xxxvi, 27. And I will put my Spirit within 
you, and cause you to walk in my statutes, and ye 
shall keep my judgments, and do them. 

Luke xxiv, 49. And, behold, I send the promise 
of my Father upon you : but tarry ye in the city of 
Jerusalem, until ye be endued with power from on 
high. 

[The passages of Scripture under question 211 
may be here adduced.] 



94 LARGER CATECHISM. 

214. When was this promise fulfilled? 

On the day of Pentecost, that is, the 
fiftieth day after the resurrection of Christ. 
[Let Acts ii, 1-40, be read and explained.] 

215. Does the Holy Ghost continue to be poured 
out in all his fullness ? 

Most assuredly; though without those 
extraordinary signs and wonders which 
were necessary for the attestation of the 
apostles and the founding of the Chris- 
tian Church. 

John xiv, 16. And I will pray the Father, and 
he shall give you another Comforter, that he may- 
abide with you forever. 

216. JBy what means is the gift of the Holy 
Spirit obtained ? 

By prayer and the proper use of the 
means of grace. 

Luke xi, 13. If ye then, being evil, know how lo 
give good gifts unto your children ; how much more 
shall your Heavenly Father give the Holy Spirit to 
them that ask him ? 

211. What influence has the Holy Ghost upon 
those who do not ask for this gift ? 

He convinces them of sin and awakens 
in them a fear of divine judgment. 
John xvi, 8. And when he is come, he will r* 



LARGER CATECHISM. 95 

prove the world of sin, and of righteousness, and 
of judgment. 

Heb. hi, 7, 8. Wherefore as the Holy Ghost saith, 
To-day, if ye will hear his voice, harden not your 
hearts, as in the provocation, in the day of tempta- 
tion in the wilderness. 

218. What does the Holy Spirit work in the hearts 
of those who do not resist him ? 

He works in them true repentance and 
a living faith ; gives to believers the wit- 
ness of adoption ; guides them into all 
truth; helps them in prayer; comforts 
them in every time of need ; fills the 
heart with unutterable joy, and that peace 
which passeth understanding; cleanses 
from all filthiness of the flesh and spirit; 
and seals them unto the day of redemp- 
tion. 

[All these gracious operations of the Holy Ghost 
are more fully explained with Scripture proofs in 
chapter viii.] 

219. What other works are ascribed to the Holy 
Spirit ? 

He calls from time to time certain men 
to preach the Word of God, and makes 
their preaching effectual for the conver- 
sion of sinners and the edification of be- 
lievers. 
7 



96 LARGER CATECHISM. 

Acts xx, 28. Take heed therefore unto yourselyes, 
and to all the flock, over the which the Holy Ghost 
hath made you overseers, to feed the Church of God, 
which he hath purchased with his own blood. 

1 Thess. i, 6. For our Gospel came not unto you 
in word only, but also in power, and in the Holy 
Ghost, and in much assurance ; as ye know what 
manner of men we were among you for your sake. 

220. WJtere does the Holy Ghost chiefly ivork? 

In the Christian Church. 



CHAPTER VII. 

OF THE CHURCH AND HER BENEFITS. 

221. What do you understand by the Christian 
Church ? 

The communion of all believers under 

Christ their head. 

[The word church is derived from the Greek word 
Kvpiojcov, meaning the Lord's house; that is, a place 
dedicated to the Lord, in which believers meet for 
common worship. But the word used in the New 
Testament, to designate what we call the church, is 
ecclesia, assembly, and may denote either the whole 
body of Christian believers, (Matt, xvi, 18,) or a 
particular congregation of Christians, (Matt, xviii, 
17.) The original meaning of ecclesia is a convoked 
assembly of the people, (Acts xix, 39,) and thus the 
Church of God is a congregation of men called out 



LARGER CATECHISM. 97 

from the world, that is, the chosen people of God, 
with whom he has made a covenant, his peculiar 
people. In this sense it may be said with Luther 
that there has never been a time when there was 
not a Church of God. Its foundation was laid im- 
mediately after the fall in the promise concerning 
the seed of the woman. Seth, who succeeded Abel, 
was the progenitor of the race which continued in the 
faith — " the children of God." After the flood Shem 
was ordained to be the progenitor of the people of 
God, and when idolatry penetrated even into his 
posterity, Abraham of the family of Shem received 
the divine call : " Get thee out of thy country, and 
from thy kindred, and from thy father's house, unto 
a land that I will show thee," with the promise that 
in his seed (that is, in Christ, Gal. iii, 16) all the 
families of the earth should be blessed. Abraham 
believed in the Lord and was obedient, so that God 
appeared again unto him, and said: "I am the Al- 
mighty God ; walk before me and be thou perfect. 
And I will establish my covenant between me and 
thee, and thy seed after thee in their generations for 
an everlasting covenant. . . . Thou shalt keep 
my covenant therefore, thou, and thy seed after 
thee." As a token of this covenant God instituted 
the circumcision, and the nation that sprang from 
the descendants of Isaac, the son of promise, be- 
came the people of the covenant, and was organized 
by Moses into the Church of the Old Dispensation — 
the type or shadow of the heavenly things of the 
New Covenant, ( Jer. xxxi, 31 ; Heb. viii, 5.)] 

222, Wliy was it necessary for the CJiristlan 
Church to take the place of the Jewish Church? 

Because the Jewish Church rejected the 



98 LARGER CATECHISM. 

promised Messiah when he came, and Gotf 
had determined from the beginning that 
his true Church should be gathered from 
all nations. 

[As soon as Christ, the promised Messiah, had 
come, and had fulfilled all that had been written of 
him, the blessings of the covenant of grace were to 
be offered to all nations. Hence the rite of circum- 
cision, as the token of faith in the coming Messiah, 
now lost its significance, and in its stead Christ 
issued the command, " Go ye, therefore, and teach 
all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost, 
teaching them to observe all things whatsoever I 
have commanded you," (Matt, xviii, 19, 20.) Thr f 
Jewish Church only ceased to be the Church of 
God by unbelief, as Paul (Rom. xi, 16-26) teaches 
us when he says that Israel, that is, the Jewish 
Church, with the exception of those who were broken 
off by their unbelief, constitutes the olive-tree into 
which the converted Gentiles were grafted as 
branches, and of the root and fatness of which 
they thus became partakers.] 

223, In what way did Clirist lay the foundation 
of his Church? 

By calling and commissioning the 
apostles, by instituting the sacraments, 
and by establishing a ministry to whom 
he gave the promise: "Lo, I am with 
you alway, even unto the end of the 
world." 



LARGER CATECHISM. 99 

224. When was the Church of Christ inaugu- 
rated? 

On the day of Pentecost, by*the out- 
pouring of the Holy Ghost upon the dis- 
ciples of Jesus at Jerusalem. 

225. Can the Church ever perish ? 

No, it is imperishable. 

[When Peter, in answer to Christ's question, 
"Whom say ye that I am?" as the spokesman of 
his fellow-apostles, replied, "Thou art the Christ 
the Son of the living God," he thereby confessed 
Jesus Christ to be the true foundation and corner- 
stone of salvation, laid of God, (1 Cor. iii, 11 ; Acts 
iv, 11, 12; 1 Peter ii, 4; Eph. ii, 20.) Christ then 
addressed Peter as the representative of his fellow- 
disciples, in whose name he had made the confes- 
sion, with the words : " And I say also unto thee, 
that thou art Peter, [that is, thou art rightly so- 
called in that thou confessest that I am the true 
rock,] and upon this rock, [that is, upon this rock 
confessed by thee, or upon such confession and upon 
the foundation of the Apostles confessing me to be 
the corner-stone,] I will build my Church, and the 
gates of hell shall not prevail against it.*' If by this 
rock, not Christ himself, but the confessing Apostle 
is to be understood, then it must be referred not 
only to Simon Peter, but also to his fellow-apostles, 
as our Lord on other occasions, (Matt, xviii, 18; 
John xx, 23,) gave them the same authority to 
"bind and to loose" as was given to Simon Peter; 
moreover, Paul also speaks of believers as being 
built "upon the foundation of the Apostles, and the 
Prophets, Jesus Christ himself being the chief 



100 LARGER CATECHISM. 

corner-stone.' ' It is equally self-evident that the 
promise gi^en to Peter can not apply to his mere 
person, irrespective of his faith, as we see from the 
sharp reproof which the Lord administers to him 
shortly afterward, (Matt, xvi, 23.) In this connec- 
tion should be explained as fully as possible the 
important passage of Scripture which forms the 
basis of the Roman Catholic Church.] 

226» Wliat are the essential marks of the Church 
of Christ? 

4 Unity, because Christ has founded only 
one Church through the apostles; ^Holi- 
ness, because God requires holiness of his 
people; * Universality, because all nations 
are to be taken within its fold. 

1 John x, 16. And there shall be one fold and one 
Shepherd. 

Rom. xii, 5. So we, being many, are one body in 
Christ, and every one members one of another. 

Eph. iv, 4, 5. There is one body, and one Spirit, 
even as ye are called in one hope of your calling. 
One Lord, one faith, one baptism. 

2 1 Peter i, 15. But as he which hath called 
you is holy, so be ye holy in all manner of con- 
versation. 

1 Peter ii, 9. But ye are a chosen generation, a 
royal priesthood, a holy nation, a peculiar people. 

1 Matt, xxiv, 14. And this Gospel of the king- 
dom shall be preached in all the world for a witness 
onto all nations; and then shall the end come. 



LARGER CATECHISM. 101 

227. A.re these marks of the Church of Christ 
already fully manifested ? 

No, the Church has not yet reached that 
perfection to which she shall attain. 

Eph. iv, 13. Till we all come in unity of the faith, 
and of the knowledge of the Son of God, unto a per- 
fect man, unto the measure of the stature of the 
fullness of Christ 

228. What is the Church of ChiHst called in her 
present state of development ? 

The Church militant. 

229. What is meant by the Church triumphant? 

The assembly of the redeemed in heaven, 
and also the Church on earth in her final 
victory and millennial glory. 

Rev. vii, 9, 10. After this I beheld, and lo, a great 
multitude, which no man could number, of all na- 
tions, and kindred, and people, and tongues, stood 
before the throne, and before the Lamb, clothed 
with white robes, and palms in their hands; and 
jried with a loud voice, saying, Salvation to our God 
which sitteth upon the throne, and unto the Lamb. 

Rtuv. xxi, 2, 3. And I John saw the holy city, new 
Jerusalem, coming down from God out of heaven, 
prepared as a bride adorned for her husband. And 1 
heard a great voice out of heaven saying, Behold the 
tabernacle of God is with men, and he will dwell 
with them, and they shall be his people, and God 
himself shall be with them, and be their God. 



102 LARGER CATECHISM. 

230. In what other light have we to regard the 
Church ? 

As the Church visible and the Church 
invisible. 

231. What is meant by the visible Church? 

The outward communion of those who 
have been baptized in the name of the 
triune God, and are joined together for 
the purpose of common worship. 

232. Save the rules and usages of the Christian 
Church been as minutely prescribed by Christ and 
his Apostles as those of tlie Old Testament Church 
had been? 

No, the Lord left this to the judgment 
of the believers of every nation and age, 
with the provision that nothing should 
be done contrary to that which the Apos- 
tles had fixed. 

233. What is the mission of the Church on earth? 

To lead unbelievers to Christ, to train 
up believers for heaven, and to expel from 
her fold all evil-doers. 

234. What is the duty of all believers in Christ? 

To confess him by union with some 
branch of his visible Church. 

Acts ii, 47. And the Lord added to the Church 
datfy such as should be saved. 






LARGER CATECHISM. 103 

%3t>* Is it sufficient for our salvation to belong 
to the visible Church* 

No, we must be living members of the 
body of Christ. 

Matt, vii, 21. Not every one that saith unto me, 
Lord, Lord, shall enter into the kingdom of heaven; 
but he that doeth the will of my Father which is in 
heaven. 

John xv, 6. If a man abide not in me, he is cast 
forth as a branch, and is withered; and men gather 
them, and cast them into the fire, and they are 
burned. 

236, What do you understand by the invisible 
Church? 

The truly regenerate in all the different 
branches of the visible Church. 

[The true children of God are one in Christ their 
common Head, notwithstanding the many differ- 
ences in point of doctrine, usages, and Church gov- 
ernment, giving proof of this unity by brotherly love 
and mutual intercession. They constitute together 
with the perfected saints the so-called invisible 
Church which the Holy Scripture honors with such 
names as "the body of Christ, the fold of Christ, the 
bride of Christ, a temple and habitation of God, the 
house of God," etc. " The invisible Church, " says 
Dr. Schaff, in his Catechism, " coincides with the 
kingdom of God or of heaven which is within us, 
(Rom. xiv, 7,) and is found within the various 
branches (confessions and denominations) of the vis- 
ible Church, as the soul is contained in the body, or 
the kernel in the hull. Nevertheless, the invisible 



104 LARGER CATECHISM. 

Church is also visible as to its ordinances and its 
members who at the same time belong to the out- 
ward Church, true faith manifesting itself in profes- 
sion and good works. In this respect the term 
invisible is not quite appropriate; but it was chosen 
in view of the fact that the Head of the Church is 
invisible, and that we are not always able to distin- 
guish between the merely nominal Christians and 
those that are truly so/'] 

237, What are the benefits that are dispensed b 
the Church? 

The preaching of the Word of God and 
the administration of the sacraments. 

238, JZy whom was the preaching of the Word 
instituted ? 

By Jesus Christ, when he commissioned 
the Apostles to " preach the Gospel to every 
creature." 

239, Who were the Apostles? 

The first preachers of the Gospel, who, 
having seen the Lord Jesus, 1 and having 
been personally called by him, were com- 
missioned to found his Church ' and lay 
down the conditions of salvation. 1 

l l Cor. ix, 1. Am I not an apostle? am I not 
free ? have I not seen Jesus Christ our Lord ? 

2 Eph. ii, 20. Built upon the foundation of the 
apostles and prophets, Jesus Christ himself being 
the chief corner-stone. 



LARGER CATECHISM. 105 

*Matt. xviii, 18. Verily I say unto you, What- 
soever ye shall bind on earth shall be bound in 
heaven; and whatsoever ye shall loose on earth 
shall be loosed in heaven. 

John xx, 21-23. Then said Jesus to them again, 
Peace be unto you : as my Father hath sent me, 
even so send I you. And when he had said this, he 
breathed on them, and saith unto them, Receive ye 
the Holy Ghost: whosesoever sins ye remit, they 
are remitted unto them; and whosesoever sins ye 
retain, they are retained. 

240. I>id the extraordinary power vested in the 
Apostles descend to those who, after their decease, 
were called to the ministry ? 

No, it is evident from the nature of the 
case that the special power committed to 
the Apostles must have been limited to 
them. 

241. What assurance have we that the same Gos- 
pel which Christ commissioned his JLpostles to pro- 
claim will continue to be preached till the end of 
the world ? 

The promise which Christ gave to his 
disciples : "Lo, I am with you alway, even 
unto the end of the world." Matt, xviii, 20. 

242. Wherein may we discern the true followers 
of the Apostles in the ministry? 

In that they hold fast to the doctrines 
laid down by the Apostles in the New 



106 LARGER CATECHISM. 

Testament, are thoroughly converted u 
God, and have received a divine call to 
the ministry. 

243. What is the divine call to the ministry ? 

It is an act of the Holy Ghost inwardly 
moving him who is born again to enter 
the ministry for the glory of God, and 
the salvation of men. 

Heb. v, 4. And no man taketh this honor unto 
himself, but he that is called of God, as was Aaron. 

2 Cob. hi, 5, 6. Not that we are sufficient of our- 
selves to think any thing as of ourselves; but our 
sufficiency is of God. Who also hath made us able 
ministers of the New Testament; not of the letter, 
but of the spirit: for the letter killeth, but the 
spirit giveth life. 

244. Sow is the inward impression of a call to 
the ministry to be confirmed? 

By the voice of the Church. 

Acts xiii, 2, 3. As they ministered to the Lord, 
and fasted, the Holy Ghost said, Separate me Bar- 
nabas and Saul for the work whereunto I have 
called them. And when they had fasted and prayed, 
and laid their hands on them, they sent them away. 

245. WJiat is due to a minister of the Gospel ? 

As the messenger of Christ he should be 
received with becoming respect and love, 



LARGER CATECHISM. 107 

1 Thess. v, 12, 13. Know them which labor among 
you, and are over you in the Lord, and admonish 
you ; and esteem them very highly in love for their 
work's sake. 

1 Tim. v, 17. Let the elders that rule well be 
counted worthy of double honor, especially they 
who labor in the word and doctrine. 

Heb. xin, 17. Obey them that have the rule over 
you, and submit yourselves: for they watch for 
your souls, as they that must give account, that 
they may do it with joy, and not with grief: for 
that is unprofitable for you. 

246. What ordinances has Christ commanded 
his Apostles and successors to administer in ad- 
dition to the commission to preach the Gospel ? 

He commanded them to baptize all na- 
tions in the name of the Father, and of 
the Son, and of the Holy Ghost; and to 
show forth his death in the Lord's Supper. 

247. Wliat are these two ordinances called? 

The sacraments. 

248. Wliat is a sacrament ? 

The visible sign and pledge of the gra- 
cious covenant of God with man, instituted 
by Christ himself. 

249. What ordinance in the Old Testament cor- 
responds to the ordinance of baptism instituted by 
Christ? 

The circumcision. 



108 LARGER CATECHISM. 

Gen. xvii, 7-10. And I will establish my covo 
nant between me and thee, and thy seed after thee 
in their generations, for an everlasting covenant, 
to be a God unto thee and to thy seed after thee. 
This is my covenant, which ye shall keep, between 
me and you and thy seed after thee; every man- 
child among you shall be circumcised. 

250, What did the circumcision signify ? 

It was an emblem of the inward puri- 
fication which God required of his people. 

Deut. xxx, 6. And the Lord thy God will circum- 
cise thine heart, and the heart of thy seed, to love 
the Lord thy God with all thine heart, and with all 
thy soul, that thou mayest live. 

[Compare Romans ii, 28, 29.] 

251, What object was attained by the circum- 
cision ? 

The Israelite was thereby incorporated 
into the body of God's people, pledged to 
keep the law, and thus made a partaker 
of the blessings of the covenant. 

252, Wlien did Christ institute the ordinance of 
Holy JBaptism? 

After his resurrection and shortly before 
his ascension. 

253, By what words did he institute baptism? 

By the words "Go ye therefore, and 



LARGER CATECHISM. 109 

teach all nations, baptizing them, [liter- 
ally, make disciples of all nations by bap- 
tizing them] in the name of the Father, 
and of the Son, and of the Holy Ghost." 
Matt, xxviii, 19. 

254. What is the visible sign in baptism? 

Water applied to the body, in the name 
of the Father, and of the Son, and of the 
Holy Ghost. 

[Whether the water is applied to the body by 
sprinkling, outpouring, or immersion is unessential. 
That the Greek word translated " baptize " does not 
exclusively mean to "immerse" we see from the 
passage, Mark vii, 4: "'And when they [the Jews] 
come from market, except they wash, [in Greek, ex- 
cept they 'baptize themselves,'] they eat not." We 
also read in Luke ix, 38: "And when the Pharisee 
saw it, he marveled that he *kad not first washed 
[Greek, ' baptized himself] before dinner." It is 
incredible that it was the custom of the Jews, before 
every meal, to immerse their persons, as also their 
articles of household furniture, and even their 
tables, or more properly the benches on which they 
reclined at their meals. There can be no doubt 
that the baptism of John and the Christian baptism 
were emblematical of purification. Bat when Isaiah 
(lii, 15) and Ezekiel (xxxvi, 25) proclaim the puri- 
fication which the Messiah was to effect, they speak 
figuratively of a sprinkling and outpouring, not of 
an immersion. So also the baptism of the Holy 
Ghost (of which the baptism of water is an emblem) 
is not represented as an immersion of him who is to 



110 LARGER CATECHISM. 

be baptized into the Holy Ghost, but as an outpour- 
ing of the Holy Ghost upon him, (Acts ii, 16, 18, 33 ; 
x, 44-46; xi, 15, 16 j Titus iii, 6.)] 

255. What is the signification of this outward sign? 

The baptism with water is the emblem 
of being born again of the Spirit, without 
which birth no one can see the kingdom 
of heaven. 

256. What are the benefits of baptism? 

He who receives the Christian baptism 
is thereby ingrafted into the Church of 
Christ, pledged to observe all that Christ 
has commanded, and entitled to a share in 
all the privileges of the Church. 

257. Wlxat are the obligations which are laid 
upon you by Christian baptism ? 

My baptism requires me to renounce the 
devil and all his works, the vain pomp 
and glory of the world, with all covetous 
desires of the same and the carnal desires 
of the flesh; steadfastly to believe all that 
is contained in the Apostle's Creed, and 
obediently to keep God's commandments 
all the days of my life. 

258. Do the Holy Scriptures give us authority 
for infant baptism? 

Undoubtedly, for the command of Christ 



LARGER CATECHISM. Ill 

to make disciples of all nations by bap- 
tizing them, includes young and old, 
and from his express declaration, "Forbid 
them [that is, little children] not, for 
of such is the kingdom of heaven," we 
may conclude that as the children under 
the Old Dispensation were incorporated 
into the Church by the rite of circum- 
cision, so the children under the New 
Dispensation are to be ingrafted into the 
Church of Christ by the ordinance of 
baptism. 

[The objection that infants should not be baptized 
because they are incapable of understanding and 
fulfilling the baptismal vow is of no weight; for the 
children that were circumcised on the eighth day 
were equally incapable of understanding and ful- 
filling the obligations of the Old Covenant to which 
they belonged. If infant baptism were contrary to 
the will of our Lord, he would have expressly for- 
bidden it, inasmuch as it was enjoined in the Old 
Dispensation that infants should be ingrafted into 
the Church by circumcision. It is true that most 
of those who were baptized in the Apostolic Church 
were adults, because the Church could not originate 
with others than adults, and infant baptism pre- 
supposes Christian parents and Christian training. 
However, when we read of the apostles baptizing 
whole families, (Acts xvi, 15-33 ; 1 Obr. i, 16,) we 
may justly infer that little children were also 
baptized.] 
8 



112 LARGER CATECHISM. 

259, What is due to baptized children? 

A thorough instruction in the Christian 
religion, and such moral training as will 
fit them for full membership in the Church. 

Deut. vi, 6, 7. And these words which I command 
thee this day, shall be in thine heart: and thou shalt 
teach them diligently unto thy children, and shalt 
talk of them when thou sittest in thine house, and 
when thou walkest by the way, and when thou liest 
down, and when thou risest up. 

Eph. vi, 4. And ye, fathers, provoke not your 
children to wrath : but bring them up in the nur- 
ture and admonition of the Lord. 

260. Is any one saved by baptism alone? 

By no means ; no one can be saved ex 
cept he be born of the Spirit. 

John hi, 3. Except a man be born again, he can 
not see the kingdom of God. 

261* What ordinance in the Old Testament cor- 
responds to the supper which our Ziord instituted 
on the evening before he laid down his life? 

The eating of the Paschal Lamb, or the 
Passover. 

1 Cor. v, 7. For even Christ our Passover is sac- 
rificed for us. 

262. What was the meaning and design of the 
Passover ? 

It was to the Israelites a token of thei) 



LARGER CATECHISM. 113 

deliverance from the Egyptian bondage, 
and the sign and pledge of a continued 
personal share in the blessings of the Old 
Covenant. 

(Let Exodus xii, 1-27, be read.) 

263, With what words did our lord institute the 
Sacrament of his Supper? 

The Lord Jesus the same night in which 
he was betrayed took bread : and when 
he had given thanks, he brake it, and 
said, Take, eat, this is my body, which 
is broken for you : this do in remem- 
brance of me. 

After the same manner also he took tho 
cup, when he had supped, saying, Drink 
ye all of it : this cup is the new testa- 
ment in my blood, which is shed for 
many for the remission of sins: this do ye, 
as oft as ye drink it, in remembrance 
of me. 

(See 1 Cor. xi, 23-25, and Matt, xxvi, 27, 28.) 

264, What are the emblems under which the 
blessings of the New Covenant of grace are offered- 
to us in the Lord's Supper? 

Bread and Wine. 

265, In what sense does the communicant, by 
partaking of the consecrated elements of bread 



114 LARGER CATECHISM. 

and wine, partake of the body and the blood of out 
Lord and Savior Jesus Christ? 

Not literally, but after a heavenly and 
spiritual manner through faith. 

John vi, 63. It is the Spirit that quickeneth; the 
flesh profiteth nothing : the words that I speak unto 
you, they are spirit, and they are life. 

John vi, 47. Verily, verily I say unto you, He 
that believeth on me hath everlasting life. 

John vi, 54. Whoso eateth my flesh and drinketh my 
blood, hath eternal life ; and I will raise him up at 
the last day. 

266, WJiat, then, is the meaning and design of 
the Lord's Supper? 

It is to the believer not only a memorial 
of the suffering and death of the Lord 
Jesus Christ, but a sign and pledge of a 
continued, personal share in all the fruits 
of the atonement 

Luke xxii, 19. This do in remembrance of me. 

1 Cor. xi, 26. For as often as ye eat this bread, 
and drink this cup, ye do shew the Lord's death till 
he come. 

1 Cor. x, 16. The cup of blessing which we bless, 
is it not the communion of the blood of Christ? 
The bread which we break, is it not the communion 
of the body of Christ? 

John vi, 56. He that eateth my flesh, and drink- 
eth my blood, dwelleth in me, and I in him. 






LARGER CATECHISM. 115 

267, What other signification has the Lord's 
Supper ? 

It shows forth that brotherly love which 
believers, as members of one body under 
one head, are to cherish toward each other. 

1 Cor. x, 17. For we being many are one bread, 
and one body : for we are all partakers of that one 
bread. 

268, Do all those who partake of the consecrated 
elements of the Holy Communion receive a pledge 
of their personal interest in the merits of Christ? 

No; many eat and drink damnation to 
themselves, because they eat and drink un- 
worthily, not discerning the Lord's body. 

1 Coe. xi, 27, 29. Wherefore whosoever shall eat 
this bread, and drink this cup of the Lord, un- 
worthily, shall be guilty of the body and blood of 
the Lord. For he that eateth and drinketh un- 
worthily, eateth and drinketh damnation to himself, 
not discerning the Lord's body. 

269, What is the duty of those who come to the 
Lord's table? 

To examine themselves whether they be 
in peace with all men, and sincerely to re- 
pent of all their sins, firmly resolved to 
lead a new life, putting their whole trust 
in Christ, and hungering and thirsting 
after his grace. 



116 LARGER CATECHISM. 

1 Cor. xi, 28. But let a man examine himself, 
and so let him eat of that bread, and drink of that 
cup. 

2 Cor. xm, 5. Examine yourselves, whether ye 
be in the faith ; prove your own selves. 

Matt, v, 24. Leave there thy gift before the altar, 
and go thy way ; first be reconciled to thy brother, 
and then come and offer thy gift. 

Matt, v, 6. Blessed are they which do hunger and 
thirst after righteousness: for they shall be filled. 

270. What must we do when, after a close self- 
examination, we find ourselves lacking in that 
•which God requires of us ? 

We should earnestly and without delay 
seek the grace which we need in the use 
of the divinely ordained means. 

271* Who may and ought to come to the Lord's 
Supper ? 

All who have been baptized, believe in 
Christ with the heart, and are members of 
some branch of the Church. 

272. Do not professors of the religion of Christ 
commit a great wrong in neglecting to show forth 
the death of their Savior in the Holy Communion t 

Most certainly; for they are guilty of 
the greatest ingratitude toward God, who 
offers them so high a privilege; they trans- 
gress the express command of Christ, 



LARGER CATECHISM. 117 

"Do this in remembrance of me;" and 

they fail to proclaim their communion with 
the body of Christ. 



CHAPTER VIII. 

OF SALVATION: ITS EXTENT, FRUITS, AND 
CONDITIONS. 

273. I>id Christ die for all men? 

Yes, by the grace of God he tasted 
death for every man. Heb. ii, 9. 

1 Tim. ii, 6. Who gave himself a ransom for all. 

John in, 16. For God so loved the world, that he 
gave his only begotten Son, that whosoever believ- 
eth in him, should not perish, but have everlasting 
life. 

274. Are children lost xclio die before they are 
able to believe on Jesus Christ? 

By no means; for our Savior, speaking 
of little children, says: "Of such is the 
kingdom of heaven." Matt, xix, 14. 

275. What do you understand by election unto 
salvation as taught in Holy Writ? 

The eternal purpose of God, according 



118 LARGER CATECHISM. 

to which he has appointed no man to 
wrath, but to obtain salvation by our 
Lord Jesus Christ. 1 The6S. v, 9. 

1 Tim. ii, 4. Who will have all men to be saved, 
and to come unto the knowledge of the truth. 

Eph. i, 4. According as he hath chosen us in him 
[Christ] before the foundation of the world, that we 
should be holy and without blame before him in 
love. 

£76. Will, then, all men be saved f 

Alas, no. 

Matt, vii, 23. And then will I profess unto them, 
1 never knew you: depart from me, ye that work 

iniquity. 

#77. Why are all men, not saved? 

Because there are but few who are will- 
ing to walk in the way of salvation which 
is laid down by God. 

Matt, vii, 13, 14. Enter ye in at the strait gate: 
for wide is the gate, and broad is the way, that 
leadeth to destruction, and many there be which go 
in thereat: because strait is the gate, and narrow is 
thf> way, which leadeth unto life, and few there be 
that find it. 

John v, 40. And ye will not come to me, that ye 
might have life. 

John xiv, 6. Jesus saith unto him, I am the way, 



LARGER CATECHISM. 119 

the truth, and the life: no man eometh unto the 
Father, but by me. 

278, Wliat is the first step in the way of salvation ? 

The gracious call of God tc the sinner. 

(See the parable of the invitation to the great sup- 
per. Matt, xxii, 1-14; Luke xiv, 16-24.) 

Matt, xi, 28. Come unto me, all ye that labor and 
are heavy laden, and I will give you rest. 

270, WJiat does the gracious call of God require 
of the sinner ? 

Eepentance toward God and faith in the 
Lord Jesus Christ. 

Acts xx, 21. Testifying both to the Jews, and also 
to the Greeks, repentance toward God, and faith 
toward our Lord Jesus Christ. 

280, What is the literal meaning of the Greek 
word translated u repentance ?" 

Change of mind. 

281, In what does this change of mind consist? 

In this, that with sorrow and shame we 
acknowledge our sins, and forsaking them 
turn unto God. 

Jbr. hi, 13. Only acknowledge thine iniquity, 
that thou hast transgressed against the Lord thy 
God. 

Psalm li, 3. For I acknowledge my transgres- 
sions : and my sin is ever before me. 



120 LARGER CATECHISM. 

2 Cor. vn, 9, 10. Ye were made sorry after a 
godly manner. Godly sorrow worketh repentance 
to salvation not to be repented of. 

Isaiah lv, 7. Let the wicked forsake his way, and 
the unrighteous man his thoughts : and let him re- 
turn unto the Lord, and he will have mercy upon 
him; and to our God, for he will abundantly pardon 

Paov. xxviii, 13. He that covereth his sins shah 
not prosper: but whoso confesseth and forsaketh 
them shall have mercy. 

Jeb. xxxv, 15. Return ye now every man from 
his evil way, and amend your doings. 

[Examples of true repentance are the prodigal 
son, Luke xv, 18-21 ; the publican in the temple, 
Luke xviii, 13; Zaccheus, Luke xix, 1-10; the pen- 
itent thief, Luke xxiii, 40-43. Instances of false 
repentance, dreading only the consequences of sin, 
and not turning to God for mercy, are Cain, Gen. iv, 
13 ; Pharaoh, Exodus x, 16, 17 ; Saul, 1 Sam. xv, 
10 ; Ahab, 1 Kings xxi, 25-29 ; and Judas Iscariot, 
Matt, xxvii, 3-5.] 

282, What is it to believe in Jesus Christ? 

To believe in the Lord Jesus Christ is 
to believe that he alone can save us. 

Acts iv, 11. For there is none other name under 
heaven given among men whereby we must be 
saved. 

John i, 12. But as many as received him, to them 
gave he power to become the sons of God, even to 
them that believe on his name. 



LARGER CATECHISM. 121 

Phil, hi, 9. Not having mine own righteousness, 
which is of the law, but that which is through the 
faith of Christ, the righteousness which is of God 
by faith. 

283. WJiat does true faith embrace ? 

A knowledge of Christ, 1 a hearty ac- 
ceptance of his word, 2 and a full trust in 
his grace. 8 

1 John xvii, 3. And this is life eternal, that they 
might know thee the only true God, and Jesus 
Christ, whom thou hast sent. 

2 1 Thess. ii, 13. When ye received the word of 
God which ye heard of us, ye received it not as the 
word of man, but (as it is in truth) the word of 
God. 

3 Heb. xi, 1. Now faith is the substance of things 
hoped for, the evidence of things not seen. 

284. Can we of ourselves and in our own strength 
repent and believe in Jesus Christ? 

No ; the power is given by God. 

Eph. ii, 8. For by grace are ye saved through 
*aith ; and that not of yourselves : it is the gift of 
God. 

Acts v, 31. Him hath God exalted with his right 
hand to be a Prince and a Savior, for to give repent- 
ance to Israel, and forgiveness of sins. 

285. Sow can you knoic that you have a saving 
faith in Jesus Christ ? 

u Ho that believeth on the Son of God 



122 LARGER CATECHISM. 

hath the witness in himself." 1 John 
v, 10. 

286. What is this witness ? 

" The Spirit itself beareth witness with 
our spirit, that we are the children of 
God." Eom. viii, 16. 

Gal. iv, 6. And because ye are sons, God hath 
sent forth the Spirit of his Son into your hearts, 
crying, Abba, Father. 

287. What do we obtain through faith? 

Justification. 

Rom. hi, 28. Therefore we conclude that a man is 
justified by faith without the deeds of the law. 

Rom. x, 4. For Christ is the end of the law for 
righteousness to every one that believeth. 

288. What do you understand by justification? 

That act of God by which he freely par- 
dons all our sins for Christ's sake. 

Rom. iv, 7, 8. Blessed are they whose iniquities 
are forgiven, and whose sins are covered. Blessed 
is the man to whom the Lord will not impute sin. 

289. What is the effect of justification upon the 
heart ? 

That we have peace with God. 

Rom. v, 1. Therefore being justified by faith, we 
have peace with God through our Lord Jesus Christ. 



LARGER CATECHISM. 123 

290, What is the outward evidence of a justify- 
ing faith? 

Good works. 

Gal. ii, 17. But if, while we seek to be justified 
by Christ, we ourselves also are found sinners, 
is therefore Christ the minister of sin? God 
forbid. 

Gal. v, 6. For in Jesus Christ neither circum- 
cision availeth any thing, nor uncircumcision ; but 
faith which worketh by love. 

James ii, 26. For as the body without the spirit 
is dead, so faith without works is dead also. 

291, What is wrought in us simultaneously with 
justification ? 

Kegeneration. 

292, What is regeneration ? 

The great change wrought in the soul 
when God renews it in Christ Jesus after 
his own image, whereby we become the 
children of God. 

Jambs i, 18. Of his own will begat he us with the 
word of truth. 

2 Cor. v, 17. Therefore if any man be in Christ 
he is a new creature: old things are passed away; 
behold, all things are become new. 

Eph. iv, 24. Put on the new man, which after 
God is created in righteousness and true holi- 
ness. 



124 LARGER CATECHISM. 

293. WJiat other word is used to denote tJie great 
change of heart which every sinner must expert" 
ence in order to reach heaven ? 

The word conversion, indicating the part 
which man must perform in distinction 
from regeneration, which is the act of God 
alone. 

Acts hi, 19. Repent ye therefore, and be con- 
verted, that your sins may be blotted out 

294. What is sanctification? 

Sanctification is that act of Divine grace, 
whereby we are made holy. 

1 Thkss. v, 23. The very God of peace sanctify 
you wholly ; and I pray God your whole spirit, and 
soul and body be preserved blameless unto the com- 
ing of our Lord Jesus Christ. 

2 Cor. vu, 1. Let us cleanse ourselves from all 
filthiness of the flesh and spirit, perfecting holiness 
in the fear of God. 

Eph. i, 4; Col. i, 22; Heb. xiii, 12. 

295* Can and ought a child of God to be cleansed 
from all sin in this life? 

Yes; the divine command is, "Be ye holy 
for I am holy;" with the promise that 
"if we confess our sins, he will cleanso 
us from all unrighteousness." 1 John i, 9 

1 Thkss. iv, 3. For this is the will of God, evefl 

your sanctification. 



LARGER CATECHISM. 125 

2 John i, 7. The blood of Jesus Christ his Son 
cleanseth us from all sin. 

296. In what does Christian perfection consist ? 

Neither in knowledge nor in the full resto- 
ration of those powers of body and mind 
which Adam possessed before the fall; but 
in loving God with all our heart, with all 
our soul, with all our mind, and with all 
our strength, and our neighbor as ourself. 

Mark xii, 30, 81. 

297. WJiat do you understand by glorification? 

The completion of God's work of grace 
at the second coming of Christ, when we 
shall see him in his glory and shall be 
like him. 

Rom. viii, 30. Whom he justified, them he also 
glorified. 

Col. hi, 4. When Christ, who is our life, shall 
appear, then shall ye also appear with him in glory. 

1 John in, 2. Beloved, now are we the sons of 
God, and it doth not yet appear what we shall be: 
but we know that, when he shall appear, we shall 
be like him ; for we shall see him as he is. 

298. Is it possible for a child of God to fall from 
grace so as to be eternally lost? 

Yes, for even the Apostle Paul found 
it necessary to be on his guard, lest after 



126 LARGER CATECHISM. 

having preached to others he himself 
should be a castaway. 1 Cor. ix, 27. 

1 Cor. x, 12. Wherefore let him that thinketh he 
standeth take heed lest he fall. 

Heb. iv, 1. Let us therefore fear, lest, a promise 
being left us of entering into his rest, any of you 
should seem to come short of it. 

299* What is our consolation while we watch and 
pray and fight the good fight of faith ? 

The promise that he which hath begun 
a good work in us will perform it until 
the day of Christ. Phil, i, 6. 

John x, 27, 28. My sheep hear my voice, and I 
know them, and they follow me: and I give unto 
them eternal life; and they shall never perish, 
neither shall any man pluck them out of my hand. 

300. What is indispensably necessary on our 
part in order to enter the way of salvation and 
continue therein to the end? 

Prayer. 

SOI. What is prayer? 

The uplifting of the heart and voice to 
God. 

Psalm xix, 14. Let the words of my mouth, and 
the meditation of my heart, be acceptable in thy 
sight, Lord, my strength, and my redeemer. 



LARGER CATECHISM. 127 

309, Can we in our own strength lift up our 
heart to God and address him? 

No; we need the aid of the Holy Spirit, 
which our Heavenly Father will give to 
all that ask him for it. 

303, Why must we pray in Christ's name? 

Because as sinners we have no right to 
appear before God, and prayer in our own 
name would be utterly worthless. 

304, What does prayer embrace? 

Supplication, intercession, adoration, and 
thanksgiving. 

305, Is there any particular place to which ac- 
ceptable prayer is confined ? 

No, we may and ought to pray every- 
where; not only in the. house of God, but 
with our families, and in secret. 

306, When ought we to pray ? 

We should at all times be in a prayer- 
ful spirit; and offer up oral prayer morn 
ing and evening, and at every meal. 

1 Thess. v, 17. Pray without ceasing. 

Djln. vi, 10. Daniel kneeled upon his knees three 
times a day, and prayed, and gave thanks before 
his God. 

Psalm xcii, 1, 2. It is a good thing to give thanks 
9 



128 LARGER CATECHISM. 

unto the Lord, and to sing praises unto thy name, 
Most High : to show forth thy loving-kindness in 
the morning, and thy faithfulness every night. 

1 Tim. iv, 4, 5. For every creature of God is good, 
and not to be refused, if it be received with thanks- 
giving: for it is sanctified by the Word of God and 
prayer. 

307. Sow ought we to pray ? 

Keverently and humbly, as in the pres- 
ence of Almighty God ; yet firmly trust- 
ing that we shall be heard in all that we 
ask in Christ's name; wrestling for an 
answer, but in a spirit of resignation to 
the divine will ; devoutly thanking God 
for all his benefits, and especially praising 
him for having revealed to us his name. 

308. Which is the b^st pattern of prayer for the 
Christian believer? 

The prayer which our Savior himself 
taught his disciples. 

309. What is the invocation with which the 
Lord's prayer begins? 

Our Father which art in heaven. 

310. Why do we call God Father ? 

Because he created us in his image, and 
reveals himself to us as our reconciled 
Father in Christ Jesus. 



LARGER CATECHISM. 129 

311. Why do we pray "Our Father" and not 
"My Father?" 

Because we ought not only to pray for 
ourselves but for all the children of God, 
and because it is the will of God that all 
men should become his children. 

312. Why do you add "which art in heaven?" 

Lest while I draw near to God in the 
confidence of a child, I should lack that 
reverence which is due to God's heavenly 
majesty. 

313. What is the first petition in the Zord's 
prayer? 

Hallowed be thy name. 

3 14. What is meant by this petition ? 

The name of God, indeed, is in itself 
holy; but here we pray that it may be 
treated as holy by us and by all men. 

[Compare what is said in the third commandment.] 

315. What is the second petition ? 

Thy kingdom come. 

316. Wliat do you understand by this kingdom? 

The kingdom of grace on earth. 

317. Wliy should we continue to pray for the 
coming of the kingdom of God, since it has already 
come in Christ? 

Because there is so oreat a portion of 



130 LARGER CATECHISM. 

the human family to whom the Gospel of 
the kingdom has not yet been preached, 
and because even those who have been 
born into this kingdom need to experience 
more of its power and glory. 

318. Why is the coming of this kingdom of s<* 
much importance? 

Because if men are not under the gra- 
cious reign of God, they are under th6 
dominion of sin and the devil. 

319. What is the third petition? 

Thy will be done on earth as it is in 
heaven. 

320. What is meant by this petition ? 

We pray that we and all men may re- 
nounce whatever is contrary to God's holy 
will, and cheerfully obey him, even as the 
holy angels and saints in heaven obey him. 

[It should be observed that in this petition we 
pray for the removal of every thing which hinders 
the hallowing of the name of God and the coming 
of his kingdom.] 

321. What is tJie fourth petition ? 

Give us this day our daily bread. 

322. Wlxat is meant by our daily bread? 

All that belongs to our sustenance in 
this life. 



LARGER CATECHISM. 131 

323. Why are we to pray for our daily bread, 
rtnce tee are still to earn it by our own labor? 

Because it is only from God that we re- 
ceive health and strength to work, and 
need his blessing upon our work. 

324. But why do we say "our" daily bread? 

Because we should not depend for daily 
bread upon the labor of our fellow-men, 
but earn it ourselves honestly, under the 
blessing of God. 

325. Why do we say " this day give us our daily 
bread ?" 

Because we should ask God day by day 
for that which we need. 

326. Why do we say "give us," and not "give 
me?" 

Because as children of a common Father 
we should lay before Him the wants of 
each other. 

327. What is the fifth petition? 

And forgive us our debts as we forgive 
our debtors. 

328. Who has a right thus to pray for remis- 
sion of sins ? 

Only the truly penitent, who by the re- 
newing grace of God can heartily forgiv* 
his neighbor. 



132 LARGER CATECHISM. 

[In order not to misunderstand or misapply this 
petition, we should keep in mind what is implied in 
justification, the condition of which excludes the 
wanton utterance of the petition by an unrepenting 
sinner. Two things lie at the foundation of the 
fifth petition: first, gratitude for the forgiveness 
which we have received from God, and, second, a 
consciousness that we shall forfeit the same if we 
ourselves are unforgiving. It should also be ob- 
served that the words "forgive us" are inter- 
cessory, and the expression "as we forgive" is a 
mutual vow, which, if kept, will have the most 
blessed consequences.] 

329, Why must even the children of God pray 
daily for the forgiveness of tlieir debts ? 

Because not being able fully to satisfy 
all the demands of the law of God as 
given to Adam before the fall, they need 
the atoning blood of Christ for the least 
omission, as well as for the manifold de- 
fects of their good works. 

330. What does he pray for who utters this pe- 
tition and yet does not forgive his neighbor? 

He prays, in effect, that God may do 
unto him as he does unto his neighbor, and 
hence the precious petition is transformed 
into a terrible curse upon himself. 

331* What is the sixth petition ? 

And lead us not into temptation. 



LARGER CATECHISM. 133 

33*4. Are we then tempted of God? 

God himself tempts no one to do evil, 
but he permits us to be tempted of the 
world, the flesh, and the devil. 

333. IFfiat do tve then pray for in this petition ? 

That it may please God not to suffer us 
to fall into such temptation as we can not 
overcome, and graciously to sustain us in 
those trials which he may send upon us. 

[Two things are necessary to constitute a temp- 
tation: first, an opportunity to commit sin, and, 
second, an incentive from the world, the flesh, or 
the devil to make use of the opportunity given. 
We therefore pray (1) that God may preserve us 
from such circumstances and conditions by which 
we might be mostly endangered ; and (2) that he 
may implant within us such love and such holy fear 
voward him that the incentive to sin shall be re- 
pelled by the affections and the will.] 

334. What do we confess and promise in this 
petition? 

We confess our great danger of falling 
into sin, and, conscious of our weakness, 
promise not only to overcome temptation 
by the use of the appointed means, but 
also to avoid the opportunities to sin. 

335. What is the seventh petition ? 

But deliver us from evil. 



134 LARGER CATECHISM. 

336. lVTiat is meant by this petition? 

That God may deliver us from the great- 
est of all evils, sin, and at last, by taking 
us to himself, from all of its effects, such 
as misery, want, sickness, pain and death. 

[This last petition expresses the idea that al- 
though sin may be forgiven, and temptation avoided 
or overcome, this earth can not take the place of 
heaven, and that we will, therefore, always have 
left a longing in our hearts for final and complete 
redemption. We may indeed include in this peti- 
tion the deliverance from the ills of this life, but 
heaven only is the true resting-place for the Chris- 
tian heart.] 

337* WJiat is the doxology at the close of the 
Lord's Prayer? 

For thine is the kingdom, and the power, 
and the glory forever. Amen. 

338. What do we hereby say ? 

That God is both able and willing to 

give us ail that is good, and that to him 

belongs all the honor, glory, praise, and 

thanksgiving, forever and ever. 

[All our supplications should end in the praise of 
God ; but this doxology points out also the ground 
upon which the answer to our petitions rests. This 
is indicated by the word "for." As the kingdom is 
his, he will let it come j as the power is his, he is able 
to strengthen us and help us to hallow his name, to 
do his will, to forgive our neighbor, to overcome 



LARGER CATECHISM. 13E 

temptation, to earn our daily bread, and to bear the 
ills of life. His is the glory, and to answer this 
prayer can but glorify his name.] 

339. Wliat do we declare by saying Amen? 

We express thereby our assurance that 
these petitions are pleasing to God and 
will be heard, for he himself has taught 
us so to pray and promised to answer our 
prayers. 



CHAPTER IX. 

OF DEATH AND THE RESURRECTION, 

FINAL JUDGMENT, AND THE 

ETERNAL WORLD. 

340. What is death? 

It is the separation of the soul from the 
body. 

341. Must all men die ? 

All men shall taste death excepting 
those believers who shall be alive when 
Christ shall come to judge the world. 

Heb. ix, 27. And as it is appointed unto men 
once to die, but after this the judgment. 

342. Why lias death no terror for true believers? 

Because sin, which is the sting of death, 



136 LARGER CATECHISM. 

has been taken away from them, and 
Christ has become their life. 

1 Cor. xv, 64-67. Death is swallowed up in vic- 
tory. death, where is thy sting? grave, where 
is thy victory ? The sting of death is sin ; and the 
strength of sin is the law. But thanks be to God, 
which giveth us the victory through our Lord Jesus 
Christ. 

Phil, i, 21. For to me to live is Christ, and to die 
is gain. 

Rom. xiv, 8. For whether we live, we live unto 
the Lord; and whether we die, we die unto the Lord; 
whether we live therefore, or die, we are the Lord's. 

343* Wfiat becomes of the body after death ? 

It returns to dust, of which it is. 

Eccl. in, 20. All go unto one place; all are of the 
dust, and all turn to dust again. 

344, What becomes of the soul upon its separa- 
tion from the body? 

It enters the abode appointed by its 
Maker and Judge, and there awaits its re- 
union with the body. 

Eccl. xii, 7. Then shall the dust return to the 
earth as it was: and the spirit shall return unto 
God who gave it. 

345. To what abode will the souls of Vie wicked 
be assigned? 

To a place of pain and torment. 



LARGER CATECHISM. 137 

Luke xvi, 23, 24. And in hell he lifted up his 
eyes, being in torment, and seett Abraham afar 
off. and Lazarus in his bosom. And he cried, and 
said, Father Abraham, have mercy on me, and send 
Lazarus, that he may dip the tip of his finger iu 
water, and cool my tongue: for I am tormented in 
this flame. 

346. Where will the souls of the faithful be? 

They will be at rest with Christ their 
Lord. 

Rev. xiv, 13. And I heard a voice from heaven 
saying unto me, Write, Blessed are the dead which 
die in the Lord from henceforth: yea, saith the 
Spirit, that may rest from their labors ; and their 
works do follow them. 

2 Cor. v, 1. For we know that if our earthly 
house of this tabernacle were dissolved, we have a 
building of God, a house not made with hands, eter- 
nal in the heavens. 

Phil, i, 23. For I am in a strait betwixt two, hav- 
ing a desire to depart, and to be with Christ ; which 
is far better. 

Luke xxiii, 43. And Jesus said unto him, Verily 
I say unto thee, To-day shalt thou be with me in 
paradise. 

347* Will the body always remain in corruption ? 

No; as from the decaying seed a new 
plant springs up, so from the dissolved 
parts of the earthly body God by his 



138 LARGER CATECHISM. 

almighty power will bring forth a new 
and incorruptible body, with which the 
soul shall forever be united. 

1 Cor. xv, 42. It is sown in corruption, it is 
raised in incorruption. 

1 Cor. xv, 36-38. Thou fool, that which thou 
sowest is not quickened, except it die: and that 
which thou sowest, thou sowest not that body that 
shall be, but bare grain, it may chance of wheat, or 
of some other grain: but God giveth it a body as it 
hath pleased him, and to every seed his own body. 

Job xix, 25, 26. For I know that my Redeemer 
liveth, and that he shall stand at the latter day 
upon the earth: and though after my skin worms 
destroy this body, yet in my flesh shall I see God. 

[In the resurrection every one will receive again 
his own body which he had on earth, but not in its 
former gross, earthly condition, for this would be 
entirely unfit for the spiritual world. For the 
Apostle says, " Flesh and blood can not inherit the 
kingdom of God, neither doth corruption inherit 
incorruption."] 

348, How will the resurrection body of the right- 
eons be distinguished from that of the ungodly ? 

The body of either will correspond to 
the condition of the soul ; that of the 
righteous will be like the glorified body 
of Christ, fitted for the delights of 
heaven (a), but the body of the ungodly 



LARGER CATECHISM. 139 

will be an abomination, fitted for the tor- 
ments and anguish of hell (b). 

(a) Phil, hi, 20, 21. For our conversation is in 
heaven ; from whence also we look for the Savior. 
the Lord Jesus Christ: who shall change our vile 
body, that it may be fashioned like unto his glorious 
body. 

1 Coe. xv, 43. It is sown in dishonor, it is raised 
in glory: it is sown in weakness, it is raised in 
power. 

Gal. vi, 7, 8. Whatsoever a man soweth, that 
shall he also reap. For he that soweth to his flesh 
shall of the flesh reap corruption ; but he that sow- 
eth to the Spirit shall of the Spirit reap life ever- 
lasting. 

(b) Isaiah lxvi, 24. Their worm shall not die, 
neither shall their fire be quenched; and they shall 
be an abhorring unto all flesh. 

349. Will, then, the wiched be raised up again 
as well as the righteous ? 

Yea, verily ; for there shall be a resur- 
rection of the dead, both of the just and 
the unjust. Acts xxiv, 15. 

John v, 28, 29. The hour is coming, in the which 
all that are in the graves shall hear his voice, and 
shall come forth; they that have done good, unto 
the resurrection of life; and they that have done 
evil, unto the resurrection of damnation. 



140 LARGER CATECHISM. 

Dan. xn, 2. And many of them that sleep in the 
dust of the earth shall awake, some to everlasting 
life, and some to shame and everlasting contempt. 

350, When shall tlie dead arise? 

When Jesus, who was seen of his dis- 
ciples ascending into heaven, shall again 
be seen by all eyes descending from 
heaven in glory to complete his work of 
redemption. 

351, Mas God revealed to us in his Word the 
day of the second coming of Christ ? 

No; although various signs will precede 
His second advent, yet His day will come 
as a thief in the night. 1 Thess. v, 2. 

Matt, xxiv, 36. But of that day and hour know* 
eth no man, no, not the angels of heaven, but my 
Father only. 

352, Who will rise from the dead first f 

They that are Christ's. 

1 Cor. xv, 22, 23. For as in Adam all die, even 
so in Christ shall all be made alive. But every 
man in his own order; Christ the firstfruits; after- 
ward they that are Christ's at his coming. 

1 Thess. iv, 16. For the Lord himself shall de- 
scend from heaven with a shout, with the voice of 
the archangel, and with the trump of God: and th« 
dead in Christ shall rise first. 



LARGER CATECHISM. 141 

353, But how to III it be tvith those who shall then 
be alive? 

They shall not die, but their bodies shall 
be changed. 

1 Cor. xv, 51, 52. Behold, I show you a mystery j 
We shall not all sleep, but we shall all be changed, 
in a moment, in the twinkling of an eye, at the last 
trump : for the trumpet shall sound, and the dead 
shall be raised incorruptible, and we shall be 
changed. 

354, What will take place after the resurrection 
of the dead ? 

The last and general judgment upon all 
apostate angels and unrenewed men by 
the Lord Jesus Christ, who, having come 
in the flesh to save the world, is ordained 
by the Father to judge the same. 

John v, 22, 27. For the Father judgeth no man, 
but hath committed all judgment unto the Son. 
And hath given him authority to execute judgment 
also, because he is the Son of man. 

Acts xvii, 81. Because he hath appointed a day, 
in the which he will judge the world in righteous- 
ness by that man whom he hath ordained; whereof 
he hath given assurance unto all men, in that he 
hath raised him from the dead. 

Matt, xxv, 31, 32. When the Son of man shall 
come in his glory, and all the holy angels with him, 
then shall he sit upon the throne of his glory; and 



142 LARGER CATECHISM. 

before him shall be gathered all nations: and he 
shall separate them one from another, as a shep 
herd divideth his sheep from the goats 

Matt, xvi, 27. For the Son of man shall come in 
the glory of his Father with his angels; and then 
he shall reward every man according to his works. 

2 Cor. v, 10. For we must all appear before the 
judgment-seat of Christ; that every one may re- 
ceive the things done in his body, according to that 
he hath done, whether it be good or bad. 

Jcdb, 6. And the angels which kept not their 
first estate, but left their own habitation, he hath 
reserved in everlasting chains under darkness unto 
the judgment of the great day. 

355* Shall they that are Christ's appear with the 
ungodly before the bar of God? 

No; at their glorious resurrection, which 
precedes that of the wicked, they will be 
icknowledged by their Lord as his own, 
and themselves take a part in the judg- 
ment. 

Matt, xxv, 34. Then shall the King say unto 
them on his right hand, Come, ye blessed of my 
Father, inherit the kingdom prepared for you from 
the foundation of the world. 

John v, 24. Verily, verily, I say unto you, He that 
heareth my Word, and believeth on him that sent 
me, hath everlasting life, and shall not come into 
condemnation; but is passed from death unto life. 



LARGER CATECHISM. 143 

1 Cob. vi, 2, 3. Do ye not know that the saints 
Ahall judge the world ? Know ye not that we shall 
iudge angels? 

Matt, xix, 28. Verily I say unto you, That ye 
which have followed me, in the regeneration, [that 
is, the renewal and transformation of this creation: 
see question 362,] when the Son of man shall ait 
on the throne of his glory, ye also shall sit upon 
twelve thrones, judging the twelve tribes of IsraeL 

356* Jfliom trill the Tjord use as ministers to 
execute judgment f 

The holy angels. 

Matt, xiii, 41. The Son of man shall send forth 
his angels, and they shall gather out of his kingdom 
all things that offend, and them which do iniquity 

Matt, xxiv, 31. And he shall send his angels 
with a great sound of a triumpet, and they shall 
gather together his elect from the four winds, from 
one end of heaven to the other. 

357. By what rule shall men be judged? 

According to the measure of light and 
grace which shall have been offered to 
every man, be it through the law written 
in the human heart or through the revealed 
Word of God. 

Rom. ii, 14, 15. For when the Gentiles, which 
have not the law, do by nature the things contained 
in the law, these having not the law, are a law unto 
themselves: which shew the work of the law writ- 



144 LARGER CATECHISM. 

ten in their hearts, their conscience also bear>ng 
witness, and their thoughts the mean while accus- 
ing or else excusing one another. 

John v, 45. Do not think that I will accuse you 
to the Father : there is one that accuseth you, even 
Moses, in whom ye trust. 

John xii, 48. He that rejecteth me, and receiveth 
not my words, hath one that judgeth him: the word 
that I have spoken, the same shall judge him in the 
last day. 

Luke xii, 47, 48. And that servant which knew 
his Lord's will, and prepared not himself, neither 
did according to his will, shall be beaten with many 
stripes. But he that knew not, and did commit 
things worthy of stripes, shall be beaten with few 
stripes. For unto whomsoever much is given of him 
shall be much required; and to whom men have 
committed much, of him they will ask more. 

So8. Wliat will become of the devil and his 
angels? 

They shall be cast into the lake of fire 
and brimstone, and tormented forever and 
ever. Eev. xx, 10. 

359. What will be done with the ungodly f 

They shall die the second death; that is. 
be banished forever from God, the source 
of blessedness, and shall suffer pain and 
torment through all eternity in common 
with the devil and his angels. 



LARGER CATECHISM. 145 

2 Thebs. i, 7-9. The Lord Jesus shall be revealed 
from heaven with his mighty angels, in flaming fire 
taking vengeance on them that know not God, and 
that obey not the Gospel of our Lord Jesus Christ : 
who shall be punished with everlasting destruction 
from the presence of the Lord, and from the glory 
of his power. 

Matt, xxii, 13. Then said the king to the serv- 
ants, Bind him hand and foot, and take him away, 
and cast him into outer darkness; there shall be 
weeping and gnashing of teeth. 

Matt, xxv, 41. Then shall he say also unto them 
on the left hand, Depart from me, ye cursed, into 
everlasting fire, prepared for the devil and his 
angels. 

Rev. xxi, 8. But the fearful, and unbelieving, and 
the abominable, and murderers, and whoremongers, 
and sorcerers, and idolaters, and all liars, shall 
have their part in the lake which burneth with fire 
and brimstone: which is the second death. 

Mark ix, 47, 48. And if thine eye offend thee 
pluck it out: it is better for thee to enter into the 
kingdom of God with one eye, than having two eyes 
to be cast into hell fire: where their worm dieth 
not, and the fire is not quenched. 

360. Are there different degree* of suffering in 
hell? 

Yes; even as there are different de- 
grees of glory in heaven. 

Matt, xi, 24. But I say unto you, That it shall b* 
10 



146 LARGER CATECHISM. 

more tolerable for the land of Sodom in the day of 
judgment, than for thee. 

[As the righteous will be rewarded according to 
their works, which are the fruits of faith, so will 
God render unto the wicked according to their 
works, which are the fruits of unbelief.] 

361. What will be the closing act in the judg- 
ment of the world? 

God will destroy with fire the world, 
polluted by the fall of men and angels, and 
create a new earth and a new heaven. 

2 Peter hi, 10. But the day of the Lord will 
come as a thief in the night; in the which the 
heavens shall pass away with a great noise, and 
the elements shall melt with fervent heat, the earth 
also and the works that are therein shall be burned 
up. 

Rev. xx, 11. And I saw a great white throne, 
and him that sat on it, from whose face the earth 
and the heaven fled away ; and there was found no 
place for them. 

2 Peter hi, 13. Nevertheless we, according to his 
promise, look for new heavens and a new earth, 
wherein dwelleth righteousness. 

[Just as the once vile bodies of the redeemed shall 
be made glorious at the last day, so will this world, 
at present in the bondage of corruption, be renewed 
and glorified on the day of judgment for the eternal 
abode of redeemed and glorified humanity. For 
this glorious transformation waiteth the whole crea- 



LARGER CATECHISM. 147 

tion. ("For the earnest expectation of the creature 
waiteth for the manifestation of the sons of God. 
For the creature was made subject to vanity, not 
willingly, but by reason of him who hath subjected 
the same in hope; because the creature itself also 
6hall be delivered from the bondage of corruption 
into the glorious liberty of the children of God/' Rom. 
viii, 19-21.) This new earth, refulgent with celestial 
glory, is described in the Revelation of St. John as 
the New Jerusalem : " And I saw the holy city, new 
Jerusalem, coming down from God out of heaven, 
prepared as a bride adorned for her husband. And 
I heard a great voice out of heaven saying, Behold, 
the tabernacle of God is with men, and he will dwell 
with them, and they shall be his people, and God 
himself shall be with them, and be their God. And 
God shall wipe away all tears from their eyes ; and 
there shall be no more death, neither sorrow, nor 
crying, neither shall there be any more pain : for 
the former things are passed away," Rev. xxi, 2-4. 
Compare verses 22, 23 ; and v, 9, 10.] 

36%. What should we be moved to do in mew of 
that which awaits us in the world to come? 

We should be moved without delay to 
seek that change of heart without which 
we can not see the kingdom of God, and, 
after having obtained it, to press toward 
the mark for the prize of the high calling 
of God in Christ Jesus, bearing with pa- 
tience the cross and rejoicing in hope of 
the glory of God. 

2 Peter hi, 11, 14. Seeing then that all these things 



148 LARGER CATECHISM. 

shall be dissolved, what manner of persons ought y« 
to be in all holy conversation and godliness ? . . 
Wherefore, beloved, seeing that ye look for such 
things, [that is, a new heaven and a new earth,] be 
diligent that ye may be found of him in peace, with- 
out spot and blameless. 

2 Coe. iv, 17, 18. For our light affliction, which is 
but for a moment, worketh for us a far more exceed- 
ing and eternal weight of glory ; while we look not 
at the things which are seen, but at the things 
which are not seen ; for the things which are seen 
are temporal; but the things which are not seen 
are eternal. 

2 Cor. vh, 1. Having therefore these promises, 
dearly beloved, let us cleanse ourselves from all 
nlthiness of the flesh and spirit, perfecting holiness 
in the fear of God. 

Phil, ii, 12. Work out your own salvation with 
fear and trembling. 

1 John ii, 28. And now t little children, abide in 
him ; that when he shall appear, we may have con- 
fidence, and not be ashamed before him at his 
coming. 

Col. in, 1-4. If ye then be risen with Christ, 
seek those things which are above, where Christ 
sitteth on the right hand of God. Set your af- 
fections on things above, not on things on the 
earth. For ye are dead, and your life is hid with 
Christ in God. When Christ, who is our life, 
shall appear, then shall ye also appear with him 
in glory. 



LARGER CATECHISM. 149 

363. Wliat, then, is the sum and substance of 
religion ? 

To be in blessed union with God the 
Father, the Son, and the Holy Spirit, in 
time and in eternity. 

This bUssing may God, in his mercy, grant 
us through Jesus Christ our Lord! Amen. 



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